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*V=-i. 


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THEOLOGICAL  SEMINARY,  4 
Princeton,  N.  J.  <$> 


%{ T4832    .J3    1832 
jay,  William, .1769-1853. 
Evening  exercises  for  the 
closet 


EVENING   EXERCISES 


FOR  THE 


CLOSET: 


FOR 


EVERY   DAY   IN   THE   YEAR. 


— 


BY  WILLIAM  JAY. 


"  Not  to  know  at  large  of  things  remote 

From  use,  obscure,  and  subtle,  but  to  know 

That  which  before  us  lies  in  daily  life. 

Is  the  prime  wisdom.    What  is  more  is  fume, 

Emptiness,  or  fond  impertinence; 

And  renders  us,  in  things  that  most  concerns 

Unpractis'd,  unprepar'd,  and  still  to  seek." 

"  Thy  word  is  everlasting  truth, 

How  pure  is  every  page ! 
That  Holy  Book  shall  guide  our  youth, 

And  well  support  our  age. " 


"  The  prophet  that  hath  a  dream,  let  him  tell  a  dream :  and  he  that  hath  my  word,  let  him  speak 
my  word  faithfully.    What  is  the  chaff  to  the  wheat?  saith  the  Lord.  "  Jeremiah. 


vol.  n. 


N*to=Yorfe: 

PUBLISHED  BY  DANIEL  APPLETON,  CLINTON  HALL. 

JONATHAN   LEAVITT,    182   BROADWAY  :-BOSTON,    CROCKER  &   BREWSTER,  47 

WASHINGTON     STREET  :-PHILADELPHIA,     GRIGG     &    ELLIOT  :-BALTIMORE, 

ARMSTRONG    &    PLASKITT  -.-RICHMOND,  R.    J.    SMITH  -.-CINCINNATI,  A.    W. 

COREY 

STEREOTYPED  BY  JAMES  CONNER,  NEW- YORK. 

1832.   - 


CONTENTS. 


1.  Jacob  a  dying  Heb.  xi.  21. 

2.  Anger  and  Grief  united       Mark  iii.  5. 

3.  The  Fight  with  Amalek       Exod.  xvii.  8. 

4.  The  Tenderness  of  Christ    Matt.  xiL  20. 

5.  The  Nature  of  the  Promises  2  Pet.  i.  4. 


JULY. 

18. 

19. 


6.  Moses  a  Shepherd 

7.  The  Burning  Bush 

8.  The  Solemn  Assembly 

9.  Smallness  of  Comfort 

10.  Patient  Waiting 

11.  The  Recluse 

12.  The  Observer 

13.  The  Glorified  Throng 

14.  Divine  Longings 

15.  The  true  Israelites 

16.  The  Value  of  Christ 

17.  Elymas  the  Sorcerer 


Exod.  iii.  1,  2. 
Exod.  iii.  2. 
Zeph.  iii.  18. 
Job  xv.  11. 
Heb.  vi.  15. 
John  i.  48. 
John  i.  48. 
Rev.  iv.  4. 
Ps.  lxiii.  1,  2. 
Zeph.  iii.  13. 
Heb.  vi.  19. 
Actsxiii.6— 12. 


The  Visitation 
The  Difference 
The  Contention 
The  Separation 
Efficacy  of  Divine  Truth 
The  Lord's  Vineyard 
The  Father's  Love  to  the 

Son 
The  needful  Exhortation 
God  glorified  in  Christ 
Heavenly  Treasure 
The  Saviour's  Greatness 
A  meek  reception  of   the 

Word 
The  Water  of  Life  free 
Amalek  destroyed 


Acts  XV.  36. 
Acts  XV.  37,  38. 
ACtS  XV.  39. 
Acts  XV.  39—41. 
John  xvii.  17. 
Isaiah  xxvii.2,3. 

John  iii.  35. 
Acts  xi.  23. 
Johnxiii.  31. 
Mark  x.  21. 
Micah  v.  4. 

James  i.  21. 
Rev.  xxi.  6. 
Exod.  xvii.  14. 


1.  The  Inhabitant  of  Maroth 

2.  Divine  Influence  and  Re- 

freshing 

3.  The  Teaching  Prayer 

4.  The  Hill  Mizar 

5.  Redemption  finished 

6.  The  Divine  Appeal 

7.  Weanedness  to  the  World 

8.  The  Son  of  David 

i  9.  The  Child  of  Providence 

10.  The  favoured  Briton 

11.  The  privileged  Christian 

12.  The  great  Saviour 

13.  Jehovah  Nissi 

14.  What  God  is  to  his  People 

15.  The  Stability  of  Faith 

16.  The  blessed  Exchange 

17.  Jesus  going  up  toJerusalem 


Micah  i.  12. 

Isaiah  xviii.  4. 
Psalm  xli.  3. 
Psalm  xlii.  6. 
John  xvii.  4. 
Psalm  cxxxi.  1. 
Psalm  cxxxi.  2. 
Isaiah  xi.  10. 
Psalm  xvi.  6. 
Psalm  xvi.  6. 
Psalm  xvi.  6. 
Isaiah  xix.  20. 
Exod.  xvii.  15. 
Gen.  xv.  l. 
Isaiah  vii.  9. 
2  Cor.  v.  l. 
Mark  x.  32. 


The  sure  Anchor 

John  beheaded 

The  Blessed  Man 

Little  Children 

David  serving  his  Genera- 
tion 

Moses  addressed  at  the 
Bush 

Renovation  of  Spirit 

The  Revelation  of  Jesus 
Christ 

The  Grace  of  Glory 

The  Duty  of  Christians 

The  Tree  of  Righteousness 

A  little  Strength 

Jesus  upon  his  Throne 

The  Royal  Priesthood 


Heb.  vi.  19,  20. 
Matt.  xiv.  10. 
Psalm  1.  l,  ?, 
John  ii.  12. 

Acts  xiii.  36. 

Exod.  iii.  5, 6. 
Psalm  li.  10. 

1  Pet.  i.  13. 
l  Pet.  i.  13. 
1  Pet.  i.  13. 
Psalm  i.  3. 
Rev.  iii.  8. 
Zech.  vi.  13. 
Zech.  vi.  13. 


SEPTEMBER. 


1.  Jesus  at  Nazareth 

2.  Religious  Achievements 

3.  A  Pardoning  God 

4.  David's  Distress 

5.  David's  Relief 

6.  The  Incarnation 

7.  The  Glory  of  the  House 

8.  Israel's  Converts 

9.  TheSufficiencyoftheScrip- 

tures 
10.  Jesus  exalted 
li.  Confidence  encouraged 

12.  Preservation 

13.  Job's  Stratagem 

14.  Views  of  Death 

15.  Manasseh 


1.  The  Beatific  Sight 

2.  Christ's  Preaching 

3.  Divine  Sustentation 

4.  The  unkindly  Friend 

5.  Herod's  Persecution 

6.  The  Christian  Race 

7.  Manasseh's  Prayer 

8.  Pre-eminent  Advantages 

9.  The  Hard  Heart 

10.  Divine  Tuition 

11.  Morality 

12.  Christ's  Plenitude 

13.  The  Church  praying  for  Pe- 

ter 

14.  TheWonderfulDeliverance 

15.  The  Glorious  Rest 

16.  The  Right  Hand 


Luke  iv.  16. 
Dan.  xi.  32. 
Micah  vii.  18. 
1  Sam.  xxx.  6. 

1  Sam.  xxx.  6. 
John  i.  14. 
Haggai  ii.  7. 
Isaiah  xiv.  1. 

Isaiah  viii.  20. 
Psalm  ex.  1. 
Isaiah  xli.  10. 
Job  vii.  20. 

2  Sam.  xiv.  14. 
2  Sam.  xiv.  14. 
2Chron.xxxiii.2 


Inspired  Friendship 
Christian  Holiness 
Obduracy 
Besetting  Sin 
The  Father  of  the  Lunatic 
Gracious  Tears 
Harvest 

The  Gospel  Feast 
The  Certain  Test 
Sorrows  carried  to  Christ 
The  Grand  Bestowment 
Death  disagreeable  to  Na- 
ture 
Application  to  Christ 
The  Outcasts  Preserved 
The  Cloud  of  Witnesses 


OCTOBER. 


Psalm  xvii.  15. 
Luke  iv.  21,  22. 
Heb.  i.  3. 
2  Sam.  xvi.  17. 
Actsxii.  1—3. 
Heb.  xii.  1,2. 
2Chro.xxxiii.13 
Matt.  xiii.  17. 
Ezek.  iii.  7. 
Isaiah  liv.  13. 
Job  xiv.  10. 
John  i.  14. 

Acts  xii.  5. 
Acts  xii.  6,  7. 
Isaiah  xi.  10. 
Matt.  xxv.  34. 


17.  Christian  Salutations 

18.  A  sanctifying  God 

19.  The  Ark  received  by  Obed- 

edom 

20.  The  Banished  not  Expelled 

21.  Whose  I  am 

22.  The  Seasonable  Messenger 

23.  The  Cheering  Assurance 

24.  Unbelief  bewailed 

25.  The  Work  of  God 

26.  The  Expiation 

27.  Following  with  Fear 

28.  The  Heavenly  Rest 

29.  Divine  Blessing 

30.  Obed-edom's  Fame 

31.  An  Illumination 


Zech.  xiii.  6. 

1  Pet.  i.  15. 
Heb.  iii.  13. 
Heb.  xii.  l. 
Mark  ix.  17. 
Mark  ix.  24. 
Psalm  lxviii.10. 
Isaiah  xxv.  6. 
John  vi.  45. 
Matt.  xiv.  12. 
John  iii.  35. 

2  Cor.  v.  4. 
1  Pet.  ii.  4. 
Isaiah  xvi.  4. 
Heb.  xii.  1. 


Philemon  23-25. 
Micah  vii.  19. 

2  Sam.  vi.  10 
2  Sam.  xiv.  14. 
Acts  xxvii.  23. 
Actsxxvii.  23. 
Actsxxvii.24-26 
Mark  ix.  24. 
Micah  vii.  14» 
Heb.  i.  3. 
Mark  x.  32. 
2  Thess.  I.  6, 7. 

1  Chron.xxvi.5. 

2  Sam.  vi.  12. 
John  ix.  30. 


iv 


CONTENTS. 


NOVEMBER. 


The  Reality  of  Conversion 
The  Perfect  Likeness 
The  Influence  of  Prayer 
The  Willing  Victim 
The  Sanctified  Believer 
The  Eternity  of  God 
The  Burdened  Soul 
DivineSecurity  andSupport 
The  Good  Shepherd 
The  Endearer  of  Christ 
Christ  Precious 
The  Perplexed  and  Inqui- 
ring Christian 
The  Burden  removed 
VitalParticipation  of  Christ 
The  Heroism  of  Faith 


2Chro.xxxiii.  13. 
Psalm  xvii.  15. 
Philemon  22. 
John  xvii.  19. 
John  xvii.  19. 
Gen.  xxi.  36. 
2  Cor.  v.  4. 
Deut.  xxxili.27. 
Luke  xv.  5. 
1  Pet.  ii.  7. 
l  Pet.  ii.  7. 

Job  xxiii.  8,  9. 
Psalm  lv.  22. 
John  vi.  53. 
John  xi.  15. 


16.  The  Sufferer  the  Succourer 

17.  Confession  of  Christ 

18.  Divine  Applause 

19.  Future  Glory 

20.  The  Final  Exclusion 

21.  The  Devout  Traveller 

22.  The  Gospel  Feast 

23.  The  Practical  Christian 

24.  The  Trial  of  Uprightness 

25.  Divine  Influence  proved 
23.  Full  Satisfaction 

27.  Conscious  Relief 

28.  The  Twofold  Benediction 

29.  Christian  Partnership 

30.  The  Birth  of  Noah 


1.  The  Saviour's  Glory 

2.  Tabernacle  Services 

3.  The  Experience  of  Christ 

4.  The  Precious  Trial 

5.  Jeremiah  in  the  Dungeon 

6.  The  Kind  Ethiopian 

7.  Kindness  rewarded 

8.  The  Simple  Acknowledg- 

ment 

9.  The  Sufferings  of  Christ 

10.  The    Effects    of    Christ's 

Death 

11.  The  Saviour's  Satisfaction 

12.  Man's  Ignorance  and  Ina- 

bility 

13.  The  Offering  of  the  Princes 

14.  The  Author  of  Salvation 
15  The  Minstrel 


DECEMBER. 

John  i.  xiv.         16.  The  Mediator 
Numb.  vii.  1—9.  17.  Paul  Preserved 
Heb.  v.  8.  18.  The  New  Disciple 

Job  xxiii.  10.      19.  Divine  Condescension 
Jer.  xxxviii.  6.    20.  The  Caution 
Je.xxxviii.  n-13  21.  Acceptable  Prayer 
Jer.xxxix.  15-18.  22.  Safety  in  Danger 

23.  The  Mediator 
John  ix.  25.        24.  The  Love  of  Jesus 
Isaiah  liii.  11.     26.  The  Saviour's  Birth 

26.  The  Character  of  Christ 
Isaiahliii.il.     27.  The  Improvement  of  the 
Isaiah  liii.  11.  Blessing 

28.  The  Elder  Brother 
Jer.  x.  23.  29.  The  Presentation  of  Jacob 

Numb.  vii.  10.     30.  The  Question  of  Pharaoh 
Heb.  v.  9.  31.  The  Representation  of  Life 

2  Kings  iii.  15. 


Heb.  ii.  18. 
Matt.  x.  32. 
Matt.  x.  32. 
l  Pet.  v.  l. 
Matt.  xxv.  41. 
Ruth  i.  21. 
Matt.  xxii.  4. 
John  iii.  21. 
John  iii.  21. 
John  iii.  21. 
Psalm  xvii.  15. 
Job  xxiii.  10. 
Ephes.  i.  3. 
Philemon  17. 
Gen.  v.  29. 


Jer.  xxx.  21. 

Acts  ix.  23-25. 
Acts  ix.  26,  27. 
2  Chron.  vi.  18. 
l  Kings  xx.  11, 
l  Tim.  ii.  8. 
2Kingsvi.l5-17. 
Jer.  xxx.  21. 
Ephes.  v.  2. 
Micah  v.  2. 
Luke  ii.  25. 

Luke  ii.  25. 
Heb.  ii.  17. 
Gen.  xlvii.  7. 
Gen.  xlvii.  8. 
Gen.  xlvii.  9. 


EVENING  EXERCISES 

FOR  THE  CLOSET. 


July  1. — "  By  faith  Jacob,  when  he  was  a  dying,  blessed  both  the  sons  of 
Joseph;  and  worshipped,  leaning  upon  the  top  of  his  staff." — Heb.  xi.  21. 

"  Precious  in  the  sight  of  the  Lord  is  the  death  of  his  saints."  No 
wonder  therefore  that  he  graciously  appoints  the  time,  the  place,  and 
the  manner  of  it ;  that  he  honours  it  with  his  special  presence ;  and 
calls  upon  us  to  make  it  the  subject  of  our  contemplation :  "  Mark 
the  perfect  man,  and  behold  the  upright ;  for  the  end  of  that  man  is 

Eeace."  For  this  purpose  he  has  often  mentioned  it  in  his  word,  and 
as  sometimes  recorded  it  with  circumstances  the  most  striking  and 
improving.  Let  us  convey  ourselves  into  Egypt,  find  out  Goshen, 
inquire  for  the  house  of  Jacob,  and  enter  his  chamber  of  sickness. 
It  will  be  found  none  other  than  the  house  of  God,  and  the  gate  of 
heaven.     He  is  "  a  dying :"  and  observe  how  he  dies. 

First ;  he  "  leans  upon  the  top  of  his  staff."  Thus  he  looks  like  a 
pilgrim.  Had  he  recourse  to  this  action  to  aid  such  an  impression  ? 
The  Jews  were  to  eat  the  passover  with  their  staves  in  their  hand : 
and  we  should  observe  every  ordinance,  form  every  connexion,  en- 
joy every  advantage,  as  those  who  have  heard  the  voice,  Arise  and 
depart  hence,  for  this  is  not  your  rest.  Abraham  wished  to  preserve 
the  recollection  of  this,  and  therefore  he  "  sojourned  in  the  land  of 
promise,  as  in  a  strange  country,  dwelling  in  tabernacles  with  Isaac 
and  Jacob,  the  heirs  with  him  of  the  same  promise :  for  he  looked 
for  a  city  which  hath  foundations,  whose  builder  and  maker  is  God :" 
and  it  was  thus  "  they  confessed  themselves  to  be  strangers  and  pil- 
grims upon  earth."  Give  me,  says  the  dying  traveller,  my  staff- 
Was  this  staff  the  same  he  spoke  of  when  he  was  returning  from 
Haran ;  "  With  my  staff  I  passed  over  Jordan,  and  now  I  am  be- 
come two  bands  ?"  If  so,  and  the  thing  is  very  probable,  how  ma- 
ny feelings  would  this  companion  of  all  his  journeys  revive !  For  af- 
ter a  length  of  time  even  inanimate  things  draw  from  us  a  strange 
kind  of  regard,  and  affect  us,  if  not  by  themselves,  yet  by  their 
associations. — But  it  was  an  instance  of  his  bodily  decline  and 
infirmity.  He  whose  constitution  had  enabled  him  to  bear  such 
travels  and  fatigues  is  now  reduced  to  the  weakness  of  infancy 
and  dependence ;  and  leans  upon  the  top  of  his  staff.  "  The  glory 
of  young  men  is  their  strength :"  but  let  them  remember  their  Cre- 
ator in  the  days  of  their  youth ;  for  the  evil  days  will  come  when 
they  shall  say,  we  have  no  pleasure  in  them ;  when  they  that  look 
out  of  the  windows  shall  be  darkened,  and  the  strong  men  shall  bow 

1* 


6  JULY  1. 

themselves,  and  the  keepers  of  the  house  shall  tremble,  and  the  grass- 
hopper be  a  burden,  because  man  goeth  to  his  long  home. — It  was 
also  a  proof  of  his  conscientiousness  in  duty.  He  would  place  him- 
self in  the  best  posture  of  devotion  his  infirmities  would  admit.  We 
are  to  glorify  God  in  our  bodies  as  well  as  in  our  spirits ;  and  though 
he  does  not  bind  us  down  to  any  corporeal  forms,  yet  every  thing  in 
his  service  should  be  expressive  of  reverence  and  godly  fear.  Tt  e 
Seraphim  veil  their  faces  with  their  wings.  Our  Lord  kneeled 
three  times  in  the  garden.  So  Jacob,  aged  as  he  was,  and  under 
the  debility  of  approaching  dissolution,  when  he  would  adore  God, 
rose  upon  his  knees,  though  he  was  obliged  to  seek  support.  Think 
of  this,  ye  who  in  full  health  and  vigour,  instead  of  kneeling  or  stand- 
ing, sit  during  the  devotion  of  the  sanctuary ;  and  see  how  far  you 
come  short  of  the  self-denial  and  godliness  of  this  patriarch. 

Secondly,  He  "  worshipped,  leaning  upon  the  top  of  his  staff. "  He 
had  been  trained  up  in  the  nurture  and  admonition  of  "  the  fear  of 
his  father  Isaac ;"  and  had  long  walked  before  him ;  but  now  he  was 
ending  the  worship  of  him  on  earth,  to  join  in  the  worship  of  him 
in  heaven  that  would  never  end.  This  worship  doubtless  included 
confession.  Who  can  say,  I  have  made  my  heart  clean,  I  am  pure 
from  my  sin?  some  talk  of  looking  back  upon  a  well-spent  life.  A 
good  man,  if  he  has  been  distinguished  from  others,  knows  who  has 
made  him  to  differ ;  and  sees  in  the  review  of  his  obedience  a  thou- 
sand imperfections  which  humble  him,  and  prevent  all  confidence  in 
the  flesh.  He  feels  that  he  is  an  unprofitable  servant,  and  says  in 
his  last  approach  still  more  than  in  all  his  former  ones,  "  I  come, 
trusting  not  in  my  own  righteousness,  but  in  thy  manifold  and  great 
mercies."  It  had  also  in  it  thanksgiving.  He  had  experienced  ma- 
ny personal  and  relative  troubles ;  but  out  of  them  all  the  Lord  had 
delivered  him.  The  angry  storms  of  life  were  now  blown  over,  and 
a  serene  evening  had  arrived.  He  had  escaped  the  difficulties  and 
dangers  of  a  tiresome  road,  and  was  now  in  sight  of  the  journey's 
end,  and  of  his  father's  house.  It  is  easy  to  imagine  the  grateful 
emotions  of  his  mind  when  he  remembered  his  flight  from  the  face 
of  his  brother,  the  vision  of  Beth-el,  and  the  promise  of  God  that  he 
would  be  with  him,  and  keep  him  in  all  places,  and  never  leave  him 
nor  forsake  him.  All  this  had  now  been  accomplished.  "  Bless  the 
Lord,"  would  he  say,  "  Bless  the  Lord,  O  my  soul :  and  all  that  is 
within  me,  bless  his  holy  name.  Bless  the  Lord,  O  my  soul,  and  for- 
get not  all  his  benefits."  It  contained  also  prayer.  He  would  implore 
mercy  and  grace  to  help  in  this  time  of  need;  for  he  had  yet  to  die. 
0  my  God,  strengthen  me  this  once.  "  0  God,  be  not  far  from  me  : 
O  my  God,  make  haste  for  my  help.  0  God,  thou  hast  taught  me 
from  my  youth :  and  hitherto  have  I  declared  thy  wondrous  works. 
Now  also  when  I  am  old  and  gray-headed,  O  God,  forsake  me  not ; 
until  I  have  showed  thy  strength  unto  this  generation,  and  thy  power 
to  every  one  that  is  to  come."  And  he  prayed  not  only  for  him- 
self, but  for  others,  especially  those  of  his  own  house.     For, 

Thirdly,  he  "  blessed  both  the  sons  of  Joseph  ;  and  worshipped,  lean- 
ing upon  the  top  of  his  staff."  The  affair  is  recorded  in  the  book  of 
Genesis  with  the  most  touching  simplicity.  Understanding  that  his 
father  was  sick,  Joseph  hastens  to  visit  him :  and  he  takes  his  two 
sons  with  him.   It  was  wise  in  him  to  show  these  youths,  who  had 


JULY  1.  7 

been  living  in  splendour,  such  a  solemn  scene,  and  to  place  them 
under  the  dying  benediction  of  this  man  of  God.     Jacob  was  over- 
joyed at  their  arrival,  and  said,  "  Who  are  these  ?  And  Joseph  said 
unto  his  father,  They  are  my  sons,  whom  God  hath  given  me  in  this 
place.    And  he  said,  Bring  them,  I  pray  thee,  unto  me,  and  I  will 
bless  them."     The  feelings  of  men  towards  their  grandchildren  are 
commonly  very  powerful :  but  every  thing  here  tended  to  increase 
affection.     Manasseh  and  Ephraim  were  the  offspring  of  Joseph; 
and  Joseph  was  his  favourite  son,  endeared  by  his  loss  and  suffer- 
ings ;  he  was  also  the  son  of  his  beloved  Rachel.     O  could  he  have 
seen  the  image  and  representatives  of  Rachel — her  son  and— her 
orandsons !  But  "  the  eyes  of  Israel  were  dim  for  age,  so  that  he 
could  not  see.     And  Joseph  brought  them  near  unto  him  ;  and  he 
kissed  them  and  embraced  them.     And  he  blessed  Joseph,  and  said, 
God   before  whom  my  fathers  Abraham  and  Isaac  did  walk,  the 
God' which  fed  me  all  my  life  long  unto  this  day,  the  Angel  which 
redeemed  me  from  all  evil,  bless  the  lads ;  and  let  my  name  be 
named  on  them,  and  the  name  of  my  fathers  Abraham  and  Isaac ; 
and  let  them  grow  into  a  multitude  in  the  midst  of  the  earth.   And 
he  blessed  them  that  day,  saying,  In  thee  shall  Israel  bless,  saying, 
God  make  thee  as  Ephraim  and  as  Manasseh.     And  he  set  Ephraim 
before  Manasseh."     Let  us  endeavour  to  be  useful  as  long  as  we 
continue  here,  and  do  good,  not  only  living  but  dying.     It  will  be 
well  if  we  are  able  to  say  something  that  shall  bless  survivors.  Part- 
mo-  words  are  peculiarly  impressive  and  memorable.    Children  who 
have  disregarded  the  living  counsel  of  a  father  have  followed  his  dy- 
ing admonitions :  and  the  commendations  of  religion  which  Chris- 
tians have  expressed,  and  the  comforts  of  the  Holy  Ghost  which  they 
have  experienced  in  the  final  hour,  have  frequently  rendered  their  de- 
parture a  blessing  to  many.  It  has  encouraged  the  fearful.  It  has  con- 
vinced the  unbelieving.  It  has  induced  even  a  Balaam  to  say,  "  Let 
me  die  the  death  of  the  righteous,  and  let  my  last  end  be  like  his." 
Finally ;  "  By  faith  he  blessed  both  the  sons  of  Joseph ;  and  wor- 
shipped, leaning  upon  the  top  of  his  staff."    We  allow  there  was 
something  extraordinary  in  this  transaction.     Jacob  was  under  a 
degree  of  divine  inspiration ;  and  this  appears  in  the  manner  of  his 
blessing  these  children :  for  he  not  only  poured  forth  the  tenderness 
of  his  heart  toward  them,  but  he  admitted  them,  though  born  in 
Egypt,  into  his  family  and  the  congregation  of  Israel ;  and  consti- 
tuted them,  though  their  mother  was  a  Gentile,  heads  of  tribes,  like 
his  own  offspring ;  overruled  the  claims  of  seniority,  and  pronoun- 
ced their  future  number  and  prosperity.     Yet  all  his  faith  on  this 
occasion  was  not  of  this  extraordinary  nature.     The  Apostle  does 
not  speak  of  him  as  a  seer,  so  much  as  a  saint.     He  would  tell  us 
that  he  brought  forth  fruit  in  old  age  :  that  while  the  outward  man 
perished,  the  inward  man  was  renewed  :  that  while  the  eyes  of  his 
flesh  were  dim,  the  eyes  of  his  understanding  were  enlightened : 
that  he  saw  and  acknowledged  not  only  the  God  of  providence,  but 
the  God  of  all  grace :  that  he  extended  his  views  beyond  the  bounds 
of  time  and  sense  :  that  he  recognized  in  Canaan  a  better,  even  a 
heavenly  country :  that  he  hailed  in  his  seed  the  Shiloh  that  was 
to  come,  and  in  whom  all  the  families  of  the  earth  would  be  bless- 
ed.   What  would  his  dying  faith  have  been,  had  he  only  proved 


8  JULY  2. 

the  organ  of  Divine  omniscience  concerning  things  to  come  ?  Ba- 
laam "  had  his  eyes  open,  and  heard  of  the  words  of  God,  and  knew 
the  knowledge  of  the  Most  High :"  and  he  said,  "  I  shall  see  him, 
but  not  now :  I  shall  behold  him,  but  not  nigh."  But  Jacob  was  an 
heir  of  promise :  Jacob  could  say,  "  I  have  waited  for  thy  salvation, 
O  Lord."  And  this  is  the  grand  thing — This  is  what  we  shall  all 
want  when,  like  him,  we  are  "  a  dying."  When  heart  and  flesh 
fail,  when  we  are  leaving  all  that  is  dear  below,  and  entering  an 
eternal  state,  we  shall  require  all  the  views,  all  the  influences,  all 
the  appropriations  of  faith.  We  have  heard  more  than  one  saying, 
while  engaged  in  it,  "  dying  is  hard  work."  We  shall  all  find  it  so, 
if  left  to  the  resources  of  nature  and  reason  only.  But  faith  can 
make  dying  work  easy  work.  "  I  can  smile  on  death,"  said  Dr. 
Grosvenor,  "  because  my  Saviour  smiles  on  me."  Simeon,  with 
the  babe  in  the  arms  of  his  flesh,  and  the  consolation  of  Israel  in 
the  arms  of  his  faith,  said,  "  Lord,  now  lettest  thou  thy  servant  de- 
part in  peace,  according  to  thy  word :  for  mine  eyes  have  seen  thy 
salvation,  which  thou  hast  prepared  before  the  face  of  all  people." 
O  thou  Author  of  all  good,  inspire  my  soul  with  this  all-impor- 
tant principle,  to  make  me  meet  for  every  season  and  condition. 
May  the  life  that  I  now  live  in  the  flesh  be  by  the  faith  of  the  Son 
of  God.  And  may  I  finish  my  course  with  joy,  and  be  able  to  say, 
"  0  death,  where  is  thy  sting  ?  0  grave,  where  is  thy  victory  ? 
The  sting  of  death  is  sin  ;  and  the  strength  of  sin  is  the  law.  But 
thanks  be  to  God,  which  giveth  us  the  victory  through  our  Lord 
Jesus  Christ." 


July  2. — "And  be  looked  round  about  on  them  with  anger,  being  grieved  for 
the  hardness  of  their  hearts." — Mark  iii.  5. 

Every  thing  in  the  temper  and  conduct  of  our  Lord  and  Saviour  is 
worthy  attention ;  and  the  fact  before  us  will  be  found  very  instruc- 
tive and  useful. 

We  see  that  the  passions  are  not  evil  in  themselves.  They  are 
inherent  in  our  very  nature.  It  is  therefore  impossible  to  divest 
ourselves  of  them  ;  and  if  it  were  possible,  we  should  only  reduce 
ourselves  to  mere  reasoning  machines,  and  unimpressible  intelli- 
gences. The  passions  are  the  springs  and  impulses  of  action.  All 
that  religion  does  is,  to  govern  and  regulate  them,  and  to  furnish 
each  of  them  with  an  appropriate  sphere,  object,  and  agency. 

We  learn  that  we  may  be  angry  and  sin  not.  This  is  the  case 
when  we  are  angry  at  sin.  This  he  who  was  the  Holy  One  of  God 
felt  and  expressed.  It  is  our  duty  and  honour  to  resemble  him ;  and 
it  is  a  proof  that  we  are  of  one  Spirit,  if  what  offended  him  offends 
us,  and  we  cannot  bear  them  that  are  evil. 

Yet  anger  should  be  always  attended  with  grief.  We  should 
grieve  to  see  men  suffering,  but  we  should  grieve  more  to  see  them 
sinning.  We  should  feel  more  to  see  a  man  proud  than  poor,  to 
see  him  led  captive  by  vice  than  laid  in  irons.  No  character  is  so 
truly  pitiable  as  the  wretch  who  is  destroying  himself  for  ever.  David 
felt  this,  and  said,  I  beheld  the  transgressors  and  was  grieved :  and 
Jesus  was  here  grieved  at  the  hardness  of  their  hearts.  Fools  only 
make  a  mock  of  sin.     To  laugh  at  a  man  who  is  inflicting  upon  his 


JULY  3.  9 

soul  the  torments  of  hell,  is  far  more  cruel  than  to  turn  *nto  sport 
and  merriment  the  tortures  of  a  fellow-creature  on  the  rack.  Paul, 
in  his  climax,  considers  our  "  having  pleasure"  in  the  sins  of  others 
a  greater  instance  of  depravity  than  "  doing  them"  ourselves  ;  and 
the  reason  is,  because  we  may  have  powerful  temptations  to  the 
one,  whereas  the  other  results  from  pure  congeniality:  nothing 
shows  us  more  than  that  which  can  yield  us  pleasure.  So,  on  the 
other  hand,  the  purest  grief  is  that  which  we  feel  for  the  sins  of 
others.  Selfish  respect  may  have  some  place  in  concern  for  our  own 
sins,  because  they  endanger  us ;  but  we  shall  not  be  punished  for 
the  sins  of  others.  "When  therefore  we  suffer  for  them,  we  sorrow 
after  a  godly  sort ;  we  are  affected  with  sin  as  sin ;  and  evince  the 
truest  benevolence.  And  so  pleasing  to  God  is  such  a  disposition, 
that  in  times  of  public  calamity  he  ordered  "  a  mark"  of  preserva- 
tion to  be  imposed  "  upon  the  foreheads  of  the  men  that  sighed  and 
cried  for  all  the  abominations  that  are  done  in  the  midst  of  the  land." 

In  our  Lord  we  see  the  finest  moral  harmony  arising  from  the 
perfect  union  of  diverse  feelings  and  affections.  His  zeal  was  not 
without  discretion;  his  prudence  was  not  without  fervour.  His 
authority  dignified  his  condescension;  his  kindness  softened  and 
endeared  his  power.  His  compassion  was  not  without  censure  ;  his 
censure  was  not  without  pity.  He  distinguished  between  the  sin 
and  the  sinner ;  and  at  once  displayed  his  displeasure  and  his  dis- 
tress— "  He  looked  round  about  on  them  with  anger,  being  grieved 
for  the  hardness  of  their  hearts."     So  should  it  be  with  us. 

Let  us  beware  that  our  tenderness  does  not  degenerate  into  con- 
nivance at  evil.  Adam  was  too  complaisant,  even  to  a  wife,  when 
he  refused  not  the  forbidden  fruit,  though  presented  by  Eve.  And 
what  judgments  did  Eli  draw  down  upon  himself  and  family,  be- 
cause his  sons  made  themselves  vile,  and  he  restrained  them  not ! 
The  Scripture  does  not  speak  with  commendation  of  "  men  in  whose 
mouth  are  no  reproofs."  Yea,  it  says,  "  Thou  shalt  not  hate  thy 
brother  in  thine  heart :  thou  shalt  in  any  wise  rebuke  thy  neighbour, 
and  not  suffer  sin  upon  him." 

Let  us  also  take  heed  that  our  faithfulness  does  not  deprive  us  of 
the  meekness  and  gentleness  of  Jesus  Christ,  or  annihilate  our  con- 
cern for  the  offender  in  our  hatred  of  the  offence.  Some  Christians 
are  sadly  defective  here.  It  might  be  supposed  that  they  had  never 
read  the  injunction :  "  Brethren,  if  a  man  be  overtaken  in  a  fault, 
ye  which  are  spiritual,  restore  such  an  one  in  the  spirit  of  meek- 
ness ;  considering  thyself,  lest  thou  also  be  tempted.  Bear  ye  one 
another's  burdens,  and  so  fulfil  the  law  of  Christ." 


July  3.— "  Then  came  Amalek,  and  fought  with  Israel  in  Rephidim." 

Exodus  xvii.  8. 

Though  God  had  relieved  the  people  in  their  pressure  when  there 
was  no  water  for  them  to  drink,  yet  they  had  offended  and  provoked 
him  by  their  rebellious  murmurings.  Moses  therefore,  to  perpe- 
tuate the  memory  of  their  guilt,  as  well  as  of  their  deliverance,  gave 
a  new  name  to  the  place :  "  He  called  it  Massah  and  Meribah,  be- 
cause of  the  children  of  the  children  of  Israel,  saying,  Is  the  Lord 
among  us  or  not  ?"— And  may  we  not  suppose  that  the  present  at- 


10  JULY  3. 

tack  upon  them  was  permitted  of  God,  to  rebuke  and  correct  them 
for  their  sin  ?  For  men  are  his  instruments :  he  controls  them 
when  they  act  most  freely ;  and  he  employs  them  righteously  when 
they  act  against  us  unjustly.  He  can  also  punish  them,  even  when 
they  fulfil  his  pleasure ;  for  he  judges  them  according  to  their  motives 
and  designs,  and  not  according  to  the  effects  their  actions  produce 
by  his  overruling  interposition.  "  0  Assyrian  !  the  rod  of  mine 
anger,  and  the  staff  in  their  hand  is  mine  indignation.  I  will  send 
him  against  an  hypocritical  nation,  and  against  the  people  of  my 
wrath  will  I  give  him  a  charge,  to  take  the  spoil,  and  to  take  the 

Srey,  and  to  tread  them  down  like  the  mire  of  the  streets.  Howbeit 
e  meaneth  not  so,  neither  dotli  his  heart  think  so  ;  but  it  is  in  his 
heart  to  destroy  and  cut  off  nations  not  a  few.  Therefore  shall  the 
Lord,  the  Lord  of  hosts,  send  among  his  fat  ones  leanness ;  and 
under  his  glory  he  shall  kindle  a  burning  like  the  burning  of  fire." 
These  Amalekites  have  been  supposed  to  be  the  descendants  of 
Esau  ;  but  we  read  of  them  in  the  days  of  Chedorlaomer  ;  and  Ba- 
laam calls  Amalek  "  the  first  of  the  nations."  They  possessed  at 
this  time  a  large  tract  of  country,  extending  from  the  confines  of 
Idumea  to  the  western  shore  of  the  Red  Sea.  When  therefore  Israel 
crossed  over,  they  were  obliged  to  approach  their  borders  :  but  they 
offered  them  no  injury  or  provocation  ;  and  instead  of  invading  their 
territory,  they  were  turning  away  from  it.  We  know  not  what 
actuated  Amalek  to  assault  them  ;  whether  it  was  the  hope  of  plun- 
der, or  a  wish  for  military  renown,  or  pure  maliciousness.  But  from 
the  book  of  Deuteronomy  it  appears  that  his  conduct  was  as  mean 
as  it  was  wicked,  and  as  dastardly  as  it  was  cruel :  for  not  daring 
to  engage  them  in  front,  he  waited  his  opportunity,  and  smote  the 
hindmost  of  them,  even  all  that  were  feeble  behind  them ;  and  when 
they  were  faint  and  weary,  alike  incapable  of  resistance  or  flight. 
The  detail  of  the  action  on  the  part  of  Israel  is  worthy  our  atten- 
tion. They  were  not  only  justified  in  having  recourse  to  arms,  but 
they  wisely  managed  the  measure.  Though  they  were  a  people 
conducted  by  the  Almighty,  who  had  miraculously  saved  them  in 
Egypt,  and  delivered  them  at  the  Red  Sea,  and  provided  them  with 
flesh  at  Zin,  and  water  where  they  now  were,  nothing  supernatural 
is  here  thought  of :  for  miracles  were  never  intended  to  be  employed 
where  ordinary  means  were  at  hand,  and  sufficient  for  the  purpose. 
"  Moses  said  unto  Joshua,  Choose  us  out  men,  and  go  out,  fight  with 
Amalek  :  to-morrow  I  will  stand  on  the  top  of  the  hill  with  the  rod 
of  God  in  mine  hand.  So  Joshua  did  as  Moses  had  said  to  him, 
and  fought  with  Amalek  :  and  Moses,  Aaron,  and  Hur  went  up  to 
the  top  of  the  hill."  Here  we  have  a  fine  example  of  activity  and 
reliance  :  the  sword  in  the  hand  of  Joshua ;  the  rod  in  the  hand  of 
Moses  :  the  host  fighting  in  the  vale,  as  if  every  thing  depended  on 
their  strenuousness ;  the  interceder  pleading  on  the  hill,  as  if  all 
was  to  be  accomplished  by  divine  agency.  To  use  means  without 
neglecting  trust  in  God,  and  to  trust  in  God  without  omitting  the 
use  of  means — This  is  the  test  of  a  proper  state  of  mind  in  religion 
— This  is  the  union  recommended  by  our  Lord  and  his  Apostle. 
"  Watch  and  pray,  lest  ye  enter  into  temptation  :"  "  Work  out 
your  own  salvation  with  fear  and  trembling,  for  it  is  God  which 
worketh  in  you  to  will  and  to  do  of  his  good  pleasure." 


JULY  3.  11 

Behold  Moses  and  Joshua  on  this  occasion  in  their  respective  de- 
partments ;  and  see  in  what  various  and  suitable  ways  God  quali- 
fies and  employs  his  servants.  We  should  not  oppose  good  and 
useful  men  to  each  other,  or  even  improperly  compare  them  together. 
We  should  view  them  all  in  reference  to  their  commission,  their 
work,  and  their  adaptation — Then  they  are  equally  respectable. 
Each  has  his  own  calling  and  work.  It  would  be  absurd  to  extol 
the  valour  of  Joshua  at  the  expense  of  piety  in  Moses ;  or  to  extol 
the  piety  of  Moses  at  the  expense  of  valour  in  Joshua.  It  was  not 
for  want  of  courage  that  Moses  prayed  ;  or  for  want  of  devotion  that 
Joshua  fought — It  was  the  same  spirit  that  actuated  the  supplicant 
and  the  warrior.  But  "  as  we  have  many  members  in  one  body, 
and  all  members  have  not  the  same  office  :  so  we,  being  many,  are 
one  body  in  Christ,  and  every  one  members  one  of  another."  If  all 
were  the  eye,  where  were  the  hearing  ?  and  if  all  were  the  ear, 
where  were  the  seeing  ?  It  is  enough  for  the  eye  to  see,  and  the 
ear  to  hear,  and  the  foot  to  walk.  It  would  not  be  for  the  beauty 
and  welfare  of  society  that  every  excellence  should  be  found  in  the 
same  individuals ;  and  it  will  always  be  in  vain  to  look  for  it. 

As  nothing  like  our  artillery  was  then  used  in  fight,  a  person 
might  safely  place  himself  near  enough  to  survey  the  scene — Thus 
Moses  was  stationed  on  the  brow  of  a  rising  ground  just  by,  and 
within  view — and  how  encouraging  must  it  have  been  to  Israel,  as 
they  advanced  to  battle,  to  look  up  and  see  him  with  his  arms  ex- 
tended, and  holding  in  his  hand  the  signal  of  omnipotence  !  "  Yon- 
der," would  they  say,  "  yonder  is  lifted  up  the  wonder-working  rod 
which  has  performed  so  many  exploits  for  us.  Yonder  is  the  man 
who  has  power  with  God,  and  can  prevail,  imploring  for  us  succour 
and  success." 

"  And  it  came  to  pass,  when  Moses  held  up  his  hand,  that  Israel 
prevailed :  and  when  he  let  down  his  hand,  Amalek  prevailed." 
This  was  to  show  him  that  the  excellency  of  the  power  was  of 
God,  and  not  of  them  ;  and  that  means,  however  good  and  proper 
in  themselves,  are  nothing  without  the  concurring  agency  of 
Heaven. 

But  where  are  the  knees  that  never  tremble,  and  the  hands  that 
never  hang  down  ?  In  another  world  we  shall  serve  God  as  we 
ought,  and  as  we  would,  but  in  our  present  state,  and  while  we 
have  these  bodies  of  clay,  we  cannot  do  the  things  that  we  would. 
The  spirit  is  willing,  but  the  flesh  is  weak.  We  are  not  weary  of 
his  service,  but  we  are  soon  weary  in  it,  and  need  relief.  "  Moses' 
hands  were  heavy ;  and  they  took  a  stone,  and  put  it  under  him, 
and  he  sat  thereon  ;  and  Aaron  and  Hur  stayed  up  his  hands,  the 
one  on  the  one  side,  and  the  other  on  the  other  side  ;  and  his  hands 
were  steady  until  the  going  down  of  the  sun."  Here  we  learn  of 
what  use  we  may  be  to  each  other.  Not  only  did  Moses  help 
Joshua,  but  Aaron  and  Hur  helped  Moses.  Two  are  better  than 
one  :  and  a  threefold  cord  is  not  quickly  broken.  We  cannot  be 
independent  of  each  other.  We  may  often  feel  our  obligations  to 
those  who  are  in  many  respects  our  inferiors.  Jonathan  was  not 
equal  to  his  friend  David  in  religious  attainment  and  experience : 
yet  he  went  to  him  in  the  wood  and  strengthened  his  hand  in  God. 

Need  we  wonder  at  the  result  of  the  conflict  ?    Joshua  fought 


12  JULY  4. 

under  many  disadvantages.  His  men  had  not  seen  war.  They 
were  raw,  undisciplmed,  and  ill  armed.  They  had  been  living  in 
bondage.  Slavery  renders  its  subjects  mean  and  pusillanimous. 
Having  been  treated  as  brutes,  it  requires  time  to  make  them  feel 
that  they  are  men.  It  is  freedom  that  nourishes  magnanimity  and 
courage — Yet  "  Joshua  discomfited  Amalek  and  his  people  with 
the  edge  of  the  sword" — for  the  Lord  fought  for  Israel.  So  shall 
all  thine  enemies  perish,  O  God;  while  they  that  love  thee  shall  be 
.as  the  sun  when  he  goeth  forth  in  his  strength. 


J(jly  4. — "A  bruised  reed  shall  he  not  break,  and  smoking  flax  shall  he 
not  quench. "—Matt.  xii.  20. 

The  terms  of  the  imagery  require  some  little  explanation.  What 
means  a  bruised  reed  ?  Some  take  it  for  a  musical  pipe  made  of 
reed,  and  formerly  used  by  shepherds.  Such  an  instrument  could 
never  be  very  enchanting ;  but  when  "  bruised,"  would  sound  inhar- 
moniously  and  harshly,  and  would  probably  be  broken  to  pieces  and 
thrown  aside.  Others  take  it  for  a  reed  stalk,  commonly  found  in 
marshy  soils.  This,  in  its  best  estate  is  slender  and  frail,  but  when 
bruised  is  unable  to  bear  any  weight,  is  unavailing  for  any  useful 
purpose,  and  seems  fit  for  nothing  but  the  fire. — And  what  is 
"smoking  flax?"  Here,  says  Campbell,  by  a  figure  of  speech, 
the  cause  is  put  for  the  effect :  the  smoking  flax  means  the  wick 
of  the  torch,  or  candle,  made  of  this  material :  he  therefore  renders 
it  "  the  smoking  taper."  In  this  case  the  flame  is  extinct ;  but  the 
tow  retaining  some  particles  of  fire,  sends  forth  no  useful  light,  but 
only  offensive  effluvia.  All  this  is  obviously  metaphor.  But  it  will 
not  be  necessary  to  endeavour  to  trace  the  analogy  in  various  and 
distinct  articles  of  resemblance.  It  is  enough  to  seize  the  spirit  and 
design  of  the  figures.  This  bruised  reed,  and  this  smoking  flax, 
mean  certain  characters  to  be  found,  not  in  the  world — there  is  no 
real  religion  there,  but  in  the  Church.  They  are  persons  of  very 
weak  and  defective  attainments  in  the  divine  life.  They  may  be 
described  as  defective  in  knowledge,  and  obscurely  acquainted  with 
the  things  of  the  Spirit.  Or  as  weak  in  faith,  and  full  of  doubts 
and  fears.  Or  as  afflicted  with  outward  troubles  and  inward  con- 
flicts, while  the  consolations  of  God  are  small  with  them.  Or  as 
the  subjects  of  moral  infirmities  appearing  in  their  resolutions, 
temper,  and  conduct,  and  concurring  to  disqualify  them  for  glori- 
fying God,  and  serving  their  generation. 

Yet  low  as  they  are  in  the  eyes  of  others — and  they  are  lower  in 
their  own,  the  Saviour  does  not  overlook  or  despise  them :  "  A  bruised 
reed  shall  he  not  break,  the  smoking  flax  shall  he  not  quench." 
His  regard  is  only  held  forth  negatively.  But  will  he  do  nothing 
more  than'not  destroy,  or  not  injure  them?  Much  more  is  implied 
than  is  expressed.  The  assurance  is  that  he  will  sustain,  strengthen, 
and  confirm  the  bruised  reed ;  and  rekindle  the  smoking  flax,  and 
cause  it  to  burn  clear  and  bright.  And  that  this  is  the  design  is  ob- 
vious from  the  delightful  addition  in  which  we  are  told  that  the 
work,  though  opposed,  shall  be  rendered  triumphant,  "  till  he  send 
forth  judgment  unto  victory."  So  truly  was  it  said  of  him  in  pro- 
phecy, "  He  shall  gather  the  lambs  with  his  arm,  and  carry  them  in 


JULY  4.  13 

his  bosom,  and  gently  lead  those  that  are  with  young."  So  well  did 
he  say  cf  himself,  "  He  hath  sent  me  to  heal  the  broken-hearted,  and 
to  comfort  all  that  mourn." 

We  may  view  the  fact  in  four  periods.  First,  The  period  before 
his  incarnation.  His  "  goings  forth  were  of  old  from  everlasting." 
it  was  he  who  appeared  to  the  patriarchs  ;  but  hear  the  testimony 
of  a  dying  Jacob,  whose  failings  had  been  many  :  "  God  before  whom 
my  fathers  Abraham  and  Isaac  did  walk,  the  Gcd  which  fed  me  all 
my  life  long  unto  this  day — The  Angel  which  redeemed  me  from  all 
Israel,  bless  the  lads."  He  was  with  the  Church  in  the  wilderness. 
And  how  is  his  conduct  towards  them  characterized  ?  "  But  he,  being 
full  of  compassion,  forgave  their  iniquity,  and  destroyed  them  not : 
yea,  many  a  time  turned  he  his  anger  away,  and  did  not  stir  up  all  his 
wrath.  For  he  remembered  that  they  were  but  flesh  ;  a  wind  that 
passeth  away,  and  cometh  not  again."  "  In  all  their  affliction  he 
was  afflicted,  and  the  angel  of  his  presence  saved  them  :  in  his  love 
and  in  his  pity  he  redeemed  them  ;  and  he  bare  them,  and  carried 
them  all- the  days  of  old." 

The  second  period  takes  in  the  days  of  his  flesh.  For  three-and- 
thirty  years  he  dwelt  among  men,  and  they  beheld  his  glory,  and 
saw  him  "  full  of  grace  and  truth."  He  had  compassion  on  the 
multitude,  because  they  were  as  sheep  having  no  shepherd,  and  he 
taught  them  many  things.  What  was  his  language?  "Come 
unto  me,  all  ye  that  labour  and  are  heavy  laden,  and  I  will  give 
you  rest."  He  saw  some  faith  in  the  nobleman  who  applied  to  him 
on  the  behalf  of  his  son  ;  but  it  was  so  weak,  that  he  thought  our 
Saviour  could  not  raise  him  when  dead,  and  that  he  could  not  even 
recover  him  while  living,  without  his  bodily  presence,  ignorant  of 
the  almightiness  of  his  word.  But  he  yields  to  his  desire  ;  "  Sir, 
come  down,  ere  my  child  die."  What  dull  scholars  were  his  disci- 
ples !  But  he  endured  their  waywardness,  and  taught  them  as  they 
were  able  to  bear  it.  He  tenderly  apologized  for  the  three  disciples 
in  the  garden,  when,  though  he  had  enjoined  them,  and  was  exceed- 
ing sorrowful,  even  unto  death,  they  could  not  watch  with  him  one 
hour — "  The  spirit  indeed  is  willing,  but  the  flesh  is  weak."  When 
he  was  apprehended  they  all  forsook  him  and  fled — Yet  he  loved 
them  unto  the  end — and  beyond  it  too — 

Observe  the  third  period,  the  season  that  elapsed  between  his  re- 
surrection and  his  ascension.  He  rose  with  the  same  heart  with 
which  he  died.  He  instantly  appeared  to  Mary  Magdalene  who 
was  weeping,  and  comforted  her.  He  sent  a  message  to  his  cow- 
ardly and  wavering  followers,  announcing  that  he  was  risen.  He 
mentioned  Peter  who  was  inconsolable  by  name.  He  joined  Cleo- 
pas  and  his  companion  as  they  were  going  to  Emmaus,  and  reviv- 
ed their  dying  faith  and  hope.  He  entered  the  room  where  the  ele- 
ven were  assembled,  and  said  to  their  drooping  fearful  hearts, "  Peace 
be  unto  you."  He  accommodated  himself  with  the  most  surprising 
condescension  to  the  wish  of  Thomas,  and  set  his  scruples  at  rest. 
He  took  leave  of  them  all,  and  was  parted  from  them  in  the  very 
act  of  blessing  them. 

The  fourth  period  followed  his  return  to  heaven.  Out  of  sight, 
is  often  out  of  mind,  with  us.  The  chief  butler  on  his  advancement 
forgot  Joseph.    Years  elapsed  after  he  was  enthroned  before  David 

Vol.  II.  2 


14  JULY  5. 

inquired  after  the  family  of  his  friend  Jonathan.  But  Jesus  remem- 
bered his  followers  as  soon  as  he  came  into  his  kingdom.  He  im- 
mediately sent  them  another  Comforter.  He  was  touched  with  the 
feeling  of  their  infirmities ;  and  appeared  in  the  presence  of  God 
for  them.  He  was  seen  of  the  dying  Stephen  in  glory ;  and  stood 
by  and  strengthened  Paul  when  before  Nero.  And  when  he  ad- 
dressed the  Seven  Churches  in  Asia,  and  justly  reproved  their  faults, 
with  what  readiness  and  kindness  did  he  notice  and  commend  the 
least  degree  of  excellence !  Let  us  take  what  he  said  to  the  church 
of  Philadelphia,  and  remember  that  he  is  the  same  yesterday,  to- 
day, and  for  ever.  "  I  know  thy  works :  behold,  I  have  set  before 
thee  an  open  door,  and  no  man  can  shut  it :  for  thou  hast  a  little 
strength,  and  hast  kept  my  word,  and  hast  not  denied  my  name." 


July  5. — "Exceeding  great  and  precious  promises. " — 2  Peter  i.  4. 

Not  only  "great,"  but  "  exceeding  great,  and  precious" — Exceed- 
ing all  example — exceeding  all  expression — exceeding  all  concep- 
tion. 

They  are  exceeding  great  in  their  contents.  For  what  do  these 
promises  contain  ?  or  rather,  what  do  they  not  contain  ?  They  are 
adapted,  and  they  are  adequate  to  all  our  woes,  wants,  and  weak- 
nesses. They  include  all  things  pertaining  to  life  and  godliness  ; 
time  and  eternity  ;  grace  and  glory.  Let  me  make  a  selection,  and 
judge  of  the  whole  by  a  part.  Let  me  look  at  three  of  these  pro- 
mises— The  first  peculiarly  the  promise  of  the  Old  Testament — The 
second  of  the  New — The  third  of  both.  The  promised  Seed.  The 
promised  Spirit.  And  the  promised  Land.  O  my  soul,  let  me 
dwell  on  each  of  these  till  I  am  filled  with  wonder  ;  and  constrained 
to  exclaim,  "  0  how  great  is  the  goodness  which  thou  hast  laid  up 
for  them  that  fear  thee,  which  thou  hast  wrought  for  them  that  trust 
in  thee,  before  the  sons  of  men  !" 

They  are  exceeding  precious  in  their  estimation.  This  does  not 
regard  all  to  whom  these  promises  are  addressed  ;  for  many  make 
light  of  them,  and  neglect  so  great  salvation.  But  there  are  others 
in  whom  it  is  fully  exemplified.  The  promises  are  exceeding  pre- 
cious in  the  esteem  of  awakened  and  convinced  sinners.  A  sense 
of  our  wants  is  necessary  to  render  all  our  supplies  desirable  and 
gratifying.  The  full  soul  loathes  the  honeycomb  :  but  to  the  hun- 
gry every  bitter  thing  is  sweet.  It  is  owing  to  this  that  many  read 
and  hear  the  word  of  God  without  impression  ;  and  that  the  invi- 
tations of  the  Gospel,  instead  of  being  attractive,  are  rather  offen- 
sive, being  by  implication  a  kind  of  reflection,  like  the  offer  of  par- 
don to  the  innocent,  or  of  alms  to  the  wealthy,  or  of  liberty  to  those 
who  say,  we  were  never  in  bondage.  But  when  we  see  and  feel 
that  we  are  in  the  condition  the  dispensation  is  designed  to  relieve, 
the  tidings  will  be  glad  tidings  ;  they  will  be  like  cold  water  to  a 
thirsty  soul ;  they  will  be  the  break  of  day  to  one  that  watches  for 
the  morning.  When  weary  and  heavy  laden,  how  precious  is  the 
voice  that  cries,  "  I  will  give  you  rest."  I  am  lost,  but  here  is  a. Sa- 
viour. I  am  sick  and  dying,  but  here  is  a  Physician.  I  am  guilty 
and  weak,  but  here  is  One  in  whom  I  have  righteousness  and 
strength. 


JULY  5.  15 

They  are  also  exceeding  precious  in  the  esteem  of  real  and  con- 
firmed believers.  Let  us  go  through  the  Scriptures,  and  we  shall 
find  how  the  saints  always  delighted  in  them.  The  patriarchs 
u  embraced  them" — kissed  them,  as  the  word  is ;  "  and  confessed 
that  they  were  strangers  and  pilgrims  on  the  earth."  Job  said,  "  1 
have  esteemed  the  words  of  his  mouth  more  than  my  necessary 
food."  David  said,  "  I  have  taken  thy  testimonies  as  my  heritage 
for  ever:  for  they  are  the  rejoicing  of  my  heart."  "More  to  be  de- 
sired are  they  than  gold,  yea,  than  much  fine  gold :  sweeter  also 
than  honey  and  the  honeycomb."  Jeremiah  said,  "  I  found  thy 
words  and  I  did  eat  them;  and  thy  word  was  unto  me  the  joy  and 
rejoicing  of  mine  heart."  The  noble  army  of  Martyrs  overcame  by 
the  blood  of  the  Lamb  and  the  word  of  his  testimony,  and  loved 
not  their  lives  unto  the  death.  And  now,  in  the  soul  of  every 
Christian,  "  this  is  the  victory  that  overcomes  the  world,"  "  even'1 
their  "faith." 

And  no  wonder  they  are  in  such  estimation  with  them.  They 
do  not  judge  of  them  by  report,  but  from  experience.  To  a  sense 
of  want  they  have  added  the  relish  of  enjoyment :  and  therefore  as 
new-born  babes,  they  desire  the  sincere  milk  of  the  word,  that  they 
may  grow  thereby,  having  tasted  that  the  Lord  is  gracious.  They 
have  tried  these  promises,  and  can  trust  them.  They  repair  to 
them  as  to  wells  of  salvation  from  which  they  have  derived  refresh- 
ment in  many  a  fainting  hour.  They  have  had  proofs,  blessed 
proofs  of  their  influence  and  efficacy — First,  in  preserving  them 
from  despair,  in  bringing  peace  into  their  troubled  consciences,  and 
enabling  them  to  joy  in  God  under  a  sense  of  their  guilt,  un worthi- 
ness, and  imperfections.  Secondly,  in  supporting  them  amidst  all 
the  trials  of  life.  For  where  is  the  Christian  who  cannot  say,  with 
David,  "This  is  my  comfort  in  mine  affliction;  thy  word  hath 
quickened  me."  Thirdly,  in  animating  them  in  all  the  duties  of 
religion.  How  often  have  they  found  "  the  joy  of  the  Lord"  which 
they  have  derived  from  their  "  strength ;"  freeing  them  from  fear, 
depression,  and  formality ;  and  enlarging  their  heart  to  run  in  the 
way  of  his  commandments !  Fourthly,  in  promoting  their  mortifi- 
cation and  sanctification.  This  is  their  ultimate  design :  "That 
by  them  we  may  be  partakers  of  the  divine  nature,  having  escaped 
the  pollutions  of  the  world  through  lust."  For  they  are  not  only 
intended  to  afford  us  consolation,  but  to  draw  us  from  earth  to  hea- 
ven, from  the  creature  to  God,  from  the  life  of  sense  to  the  life  of 
faith,  and  from  the  life  of  sin  to  the  life  of  holiness.  And  Chris- 
tians feel  this  effect  from  them  far  more  than  from  the  dread  of 
wrath,  or  the  authority  of  command,  according  to  the  language  of 
the  Apostle :  "  Having  therefore  these  promises,  dearly  beloved,  let 
us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and  spirit,  per- 
fecting holiness  in  the  fear  of  God." 

Are  you  an  heir  of  promise  ?  "  O  that  I  was !  I  know  that  these 
promises  are  exceeding  great  and  precious ;  but  they  often  make 
me  shudder,  lest  I  should  come  short  of  them.  Oh  that  I  knew 
whether  I  might  claim  them  as  my  own  !"  Wait  on  the  Lord,  and 
keep  his  way.  Pray  for  the  testimony  of  his  Spirit  as  he  imparts 
it  by  his  work  in  the  heart  and  by  his  rule  in  the  word.  Observe 
the  characters  he  has  given  of  the  subjects  of  his  grace.     "  To  this 


16  JULY  6. 

man  will  I  look,  even  to  him  that  is  poor  and  of  a  contrite  spirit, 
and  trembleth  at  my  word."  "  Blessed  are  the  poor  in  spirit :  for 
theirs  is  the  kingdom  of  heaven.  Blessed  are  they  that  mourn  : 
for  they  shall  be  comforted.  Blessed  are  the  meek :  for  they  shall 
inherit  the  earth.  Blessed  are  they  which  do  hunger  and  thirst 
after  righteousness:  for  they  shall  be  filled.  Blessed  are  the  mer- 
ciful :  for  they  shall  obtain  mercy.  Blessed  are  the  pure  in  heart : 
for  they  shall  see  God.  Blessed  are  the  peace-makers :  for  they 
shall  be  called  the  children  of  God." —  • 

But  if  I  am  an  heir,  what  is  my  duty  with  regard  to  these  "  exceed- 
ing great  and  precious  promises  ?"  It  is  to  believe  them.  They 
are  nonentities  without  faith.  It  is  only  by  faith  they  can  live  and 
operate  in  the  soul.  It  is  to  remember  them.  You  should  not 
have  your  resources  to  seek  when  you  want  them  to  use  ;  but  be  of 
a  ready  mind  to  apply  those  divine  encouragements  as  your  various 
exigences  may  require.  It  is  to  plead  them  before  God.  They  are 
good  bills,  payable  at  sight.  Present  them,  and  say,  Fulfil  thy 
word  unto  thy  servant,  upon  which  thou  hast  caused  me  to  hope. 
It  is  to  publish  and  recommend  them.  It  is  a  good  day  with  you  ; 
and  if  you  hold  your  peace,  some  evil  will  befall  you.  Go  therefore 
and  tell  the  king's  household.  Say  to  your  relations,  friends,  and 
neighbours ;  O  taste  and  see  that  the  Lord  is  good ;  blessed  is  the 
man  that  trusteth  in  him.  Yea,  to  all  you  find,  say,  with  Moses  to 
Hobab ;  "  We  are  journeying  unto  the  place  of  which  the  Lord  said, 
J  will  give  it  you :  come  thou  with  us,  and  we  will  do  the  good : 
for  the  LorTl  hath  spoken  good  concerning  Israel." 


July  6. — "Now  Moses  kept  the  flock  of  Jethro  his  father-in-law,  the  priest  of 
Midian :  and  he  led  the  flock  to  the  backside  of  the  desert,  and  came  to  the 
mountain  of  God,  even  to  Horeb.  And  the  Angel  of  the  Lord  appeared  unto- 
him."— Exodus  hi.  1,  2. 

In  the  history  of  Moses  we  find  three  distinct  periods.  Each  of 
them  consisted  of  forty  years.  The  first  he  passed  at  the  court  of 
Pharaoh.  The  second  as  a  shepherd  in  Midian.  The  third  as  the 
leader  and  ruler  of  Israel  in  the  wilderness — So  changeable  often  is 
human  life — So  little  do  Ave  know  at  the  commencement  of  our 
course  what  direction  it  will  take,  or  what  design  the  Lord  has  to 
accomplish,  either  for  us  or  by  us.  He  giveth  none  account  of  any 
of  his  matters :  but  he  says,  "  I  will  bring  the  blind  by  a  way  that 
they  knew  not ;  I  will  lead  them  in  paths  that  they  have  not  known  : 
I  will  make  darkness  light  before  them,  and  crooked  things  straight. 
These  things  will  I  do  unto  them,  and  not  forsake  them." 

Who  can  conjecture,  when  a  child  is  born,  however  disadvan- 
tageous the  circumstances  in  which  he  is  placed,  what  are  the  desti- 
nations of  Providence  that  await  him  ?  What  a  character  was  here  ! 
What  wonders  did  he  perform  !  What  a  space  does  he  fill  in  the 
records  of  antiquity,  as  a  deliverer,  a  commander,  a  lawgiver,  an 
historian,  and  a  prophet  of  the  Lord !  What  a  tax  of  admiration 
and  gratitude  has  he  levied  upon  all  ages !  Yet  all  this  importance 
was  once  hid  for  three  months  in  successive  concealments,  launched 
in  an  ark  of  bulrushes  on  the  Nile,  and  by  a  concurrence  of  circum- 
stances, apparently  the  most  casual,  discovered,  saved  and  advanced 
to  glory,  honour,  and  immortality ! 


JULY  6.  17 

God  works  like  himself.  He  does  indeed  employ  means:  but 
while  men  depend  upon  their  instruments,  his  instruments  depend 
upon  him ;  and  he  so  uses  them  as  to  show  that  the  excellency  of 
the  power  is  not  of  them,  but  from  himself.  When,  without  hire 
or  reward,  a  whole  nation  was  to  be  released  from  the  iron  grasp 
of  the  most  powerful  tyrant  of  the  day,  Who  appeared  before  him 
with  this  sublime  demand,  "  Let  my  people  go,  that  they  may  serve 
me?"  Not  a  trained  soldier,  not  an  experienced  and  renowned 
officer ;  but  a  shepherd,  with  no  sword  by  his  side,  but  only  a  crook 
in  his  hand,  and  no  less  than  eighty  years  old,  when,  according  to 
the  language  of  his  own  beautiful  psalm,  our  "  strength  is  labour 
and  sorrow." 

The  place  where  he  received  this  surprising  commission  was  the 
neighbourhood  of  Horeb,  a  place  rendered  afterward  so  faniou3 
and  memorable.  What  a  contrast  between  his  condition  at  the  foot 
of  the  same  mountain  then,  and  his  state  now !  Now  a  solitary  keeper 
of  a  few  sheep  ;  then  king  in  Jeshurun,  ascending  up  to  meet  the 
Most  High  face  to  face ;  receiving  the  mandates  of  infinite  pu- 
rity and  rectitude  written  with  the  finger  of  God ;  and  subsisting 
forty  days  and  forty  nights  by  the  divine  power !  This  must  have 
been  a  most  interesting  spot  to  Moses. 

It  is  worthy  of  observation  that  God  in  this  manifestation  found 
him  usefully  employed.  The  occupation  indeed  was  lowly;  but 
though  a  very  learned  man,  and  delicately  brought  up  in  a  palace, 
he  did  not  deem  the  keeping  of  sheep  beneath  him,  when  called  to 
it  by  the  providence  of  God.  Humility  is  a  lovely  and  blessed  en- 
dowment. It  enables  a  man  to  accommodate  himself  to  events, 
and  teaches  him  how  to  be  abased,  as  well  as  how  to  abound ;  it 
leads  him  to  exercise  the  graces,  and  perform  the  duties  of  the  con- 
dition. For  many  who  know  what  it  is  to  be  abased,  do  not  know 
how  to  be  abased.  Their  minds  do  not  come  down  and  harmonize 
with  their  circumstances.  They  are  humbled,  but  not  humble; 
and  would  rather  break  than  bend.  Yet  is  there  any  thing  disho- 
nourable in  any  kind  of  honest  labour  ?  How  much  more  respecta- 
ble is  a  profession,  or  a  calling,  however  common,  than  what  Bishop 
Sanderson  said  were  the  plague  and  disgrace  of  the  country  in  his 
day,  (what  would  he  have  said  had  he  lived  in  ours  !J  beggary  and 
shabby  gentility  ?  Hands  were  given  us  not  to  be  folded,  but  used. 
Adam  was  placed  in  Eden  to  dress  and  to  keep  the  garden.  Se- 
neca says,  "  I  would  much  rather  be  sick  than  idle."  As  the  em- 
ployment of  Moses  was  not  degrading,  neither,  we  are  persuaded, 
was  it  found  uncomfortable.  Lord  Kaimes  says,  "  there  is  no  drud- 
gery upon  earth  but  admits  of  more  enjoyment  than  the  ennui  re- 
sulting from  indolence  and  inaction."  We  have  much  reason  to 
believe  that  Moses  felt  these  to  be  the  most  privileged  years  of  his 
life.  How  much  more  free  and  happy  was  the  shepherd  of  Midian 
than  the  courtier  in  Egypt,  and  the  leader  and  commander  in  the 
wilderness  !  Here  by  the  side  of  his  innocent  charge  he  held  com- 
munion with  his  God,  was  inspired  to  write  the  book  of  Genesis, 
and  to  tell  how  "  the  earth  sprang  out  of  chaos" — And  here  some 
have  concluded  he  composed  the  delightful  drama  of  Job,  to  encou- 
rage and  comfort  his  suffering  brethren  in  Egypt.  However  thi3 
may  be,  the  subject  adds  another  instance  to  the  numerous  cases 

2* 


13  JULY  7. 

mentioned  in  the  Scriptures,  in  which,  when  the  Lord  appeared  to 
communicate  a  discovery,  or  confer  a  distinction,  the  recipients 
were  engaged  in  discharging  the  duties  of  their  stations  in  life — 
Indeed  where  can  we  find  an  exception  from  the  rule  ?  Satan  loves 
to  meet  men  idle.  God  delights  to  honour  diligence  and  fidelity. 
He  is  with  us  while  we  are  with  him.  "  To  him  that  hath  shall 
be  given,  and  he  shall  have  more  abundantly ;  but  from  him  that 
hath  not  shall  be  taken  away  even  that  he  hath." 


July  7.— "And  the  Angel  of  the  Lord  appeared  unto  him  in  a  flame  of  fire 
out  of  the  midst  of  a  bush  :  and  he  looked,  and,  behold,  the  bush  bumed  with 
fire,  and  the  bush  was  not  consumed." — Exodus  iii.  2. 

This  exhibition  was  not  only  miraculous,  but  very  significant.  It 
was  intended  to  strike  the  mind  through  the  senses,  and  as  an  emblem 
to  be  instructive  in  at  least  four  circumstances.  Observe  the  sub- 
stance of  the  figure.  Not  a  fine  tall  tree,  not  a  cedar  or  cypress, 
but  "  a  bush,"  a  mere  bush — perhaps  a  bramble  bush.  Such  is  the 
image  of  the  Church.  If  numbers,  and  riches,  and  splendour,  and 
power  be  the  marks  of  the  true  Church,  as  popery  has  often  pro- 
fessed, where  in  many  ages  of  the  world  could  it  be  found  ?  Sel- 
dom under  the  Old  Testament  dispensation  ;  never  under  the  New. 
At  one  time  it  was  in  the  ark,  and  there  was  a  wicked  Ham.  At 
another  in  the  family  of  Abraham,  and  there  was  a  mocking  Ishmael. 
It  was  now  in  Egypt,  consisting  of  slaves  and  brickmakers.  If  we 
go  forward,  our  Saviour  had  not  where  to  lay  his  head.  His  fol- 
lowers were  the  common  people.  His  Apostles  were  fishermen. 
They  could  say,  years  after  they  had  been  endued  with  power  from 
on  high,  "  Even  to  this  very  hour,  we  hunger,  and  thirst,  and  are 
buffeted,  and  have  no  certain  dwelling-place  ;  we  are  accounted  the 
filth  and  offscouring  of  all  things."  Paul  could  make  this  appeal 
to  the  Corinthians :  "  God  hath  chosen  the  foolish  things  of  the 
world  to  confound  the  wise  ;  and  God  hath  chosen  the  weak  thing3 
of  the  world  to  confound  the  things  which  are  mighty ;  and  base 
things  of  the  world,  and  things  which  are  despised,  hath  God  chosen, 
yea,  and  things  which  are  not,  to  bring  to  nought  things  that  are  : 
that  no  flesh  should  glory  in  his  presence."  And  when  James  ad- 
dresses the  admirers  of  the  golden  ring  and  the  goodly  apparel,  he 
shows  them  that  if  they  would  follow  God  he  would  lead  them  in 
another  direction  :  "  Hearken,  my  beloved  brethren  ;  hath  not  God 
chosen  the  poor  of  this  world  rich  in  faith,  and  heirs  of  the  kingdom 
which  he  hath  promised  to  them  that  love  him  ?"  The  church  is 
indeed  glorious,  but  she  is  all  glorious  within.  Her  excellences,  like 
the  weapons  of  her  warfare,  are  not  carnal,  but  spiritual.  Natural 
men  therefore  do  not  discern  her  worth  and  dignity — "The  world 
knoweth  us  not." 

Observe  the  condition  of  the  bush.  It  "  burned  with  fire."  Fire 
is  one  of  the  most  common  things  in  the  Scripture  to  denote  severe 
suffering.  Hence  it  is  said,  "  Glorify  ye  the  Lord  in  the  fires."  "  I 
will  bring  the  third  part  through  the  fire."  What  was  the  state  of 
the  Jews  now  in  Egypt  ?     They  were  enduring  every  kind  and  de- 

free  of  degradation  and  anguish,  and  their  lives  were  bitter  by  cruel 
ondage.    "  The  Lord  sai£  I  have  surely  seen  the  affliction  of  my 


JULY  7.  19 

people  which  are  in  Egypt,  and  have  heard  their  cry  by  reason  of 
their  taskmasters;  for  I  know  their  sorrows."  Yet  what  were 
their  sufferings  compared  with  those  of  many  of  their  brethren  in 
later  ages  ?  It  is  to  the  Jews  the  Apostle  refers  when  he  says ; 
"  Others  were  tortured,  not  accepting  deliverance  ;  that  they  might 
obtain  a  better  resurrection  :  and  others  had  trial  of  cruel  mock- 
ings  and  scourgings,  yea,  moreover  of  bonds  and  imprisonment  : 
they  were  stoned,  they  were  sawn  asunder,  were  tempted,  were 
slain  with  the  sword :  they  wandered  about  in  sheep-skins  and 
goat-skins  ;  being  destitute,  afflicted,  tormented ;  (of  whom  the 
world  was  not  worthy :)  they  wandered  in  deserts,  and  in  moun- 
tains, and  in  dens  and  caves  of  the  earth."  And  when  addressing 
the  Hebrews  who  were  converted  and  christianized,  the  same  writer 
says ;  "  Call  to  remembrance  the  former  days,  in  which,  after  ye 
were  illuminated,  ye  endured  a  great  fight  of  afflictions."  We  also 
should  do  well  to  reflect  on  the  condition  of  our  ancestors,  and  be 
grateful  for  the  exemptions  with  which  we  are  favoured.  Yet  there 
is  a  sense  in  which  if  any  man  will  live  godly  in  Christ  Jesus  he 
shall  suffer  persecution.  With  us  indeed  the  hand  is  tied  ;  but  the 
tongue  can  no  man  tame,  and  the  carnal  mind  is  enmity  against 
God.  And  no  toleration-act  can  prevent  our  having  tribulation  in 
the  world ;  or  preclude  personal  and  relative  afflictions  :  and  these 
may  subserve  the  purposes  of  persecution  properly  so  called.  We 
have  known  individuals  who  have  suffered  in  private  life  more  than 
many  martyrs  ;  some  of  them  enduring  the  pressure  of  grief  week 
after  week,  and  month  after  month,  without  notice  ;  and  others 
unable  to  divulge  the  source  of  their  distress — a  heart's  bitterness 
known  only  to  themselves.  Christians  are  never  to  consider  "  fiery 
trials"  as  strange  things.  Of  how  many  can  God  say,  "  I  have 
chosen  thee  in  the  furnace  of  affliction  !" 

Mark  its  preservation.  Though  burning,  "  the  bush  was  not  con- 
sumed." What  a  commentary  on  this  part  of  the  subject  are  the 
words  of  the  apostle  :  "  We  are  troubled  on  every  side,  yet  not  dis- 
tressed ;  we  are  perplexed,  but  not  in  despair ;  persecuted,  but  not 
forsaken  ;  cast  down,  but  not  destroyed ;  always  bearing  about  in 
the  body  the  dying  of  the  Lord  Jesus,  that  the  life  also  of  Jesus 
might  be  made  manifest  in  our  body.  For  we  which  live  are  alway 
delivered  unto  death  for  Jesus's  sake,  that  the  life  also  of  Jesus 
might  be  made  manifest  in  our  mortal  flesh."  And  what  an  ex- 
emplification of  this  language  is  the  history  of  the  Church  !  Though 
always  exposed  and  assailed,  it  has  continued  to  this  day.  Other 
cities  have  perished,  and  their  memorials  with  them.  Empires 
have  disappeared.  The  four  universal  monarchies  have  mouldered 
away,  and  their  dust  has  been  scattered  to  the  four  winds.  But  the 
Church  is  not  only  in  being,  but  flourishing,  and  advancing,  and 
going  to  fill  the  whole  earth.  The  oppositions  it  has  met  with  have 
been  overruled  for  good,  and  have  turned  out  rather  to  the  further- 
ance of  the  Gospel.  As  it  was  with  the  natural  Israel,  so  it  has 
been  with  the  spiritual ;  the  more  oppressed,  the  more  they  mul- 
tiplied and  grew :  and  the  blood  of  the  martyrs  was  the  seed  of  the 
Church.  Our  hearts  never  tremble  for  the  ark  of  God.  It  is  in 
safe  keeping.  He  whose  cause  it  is,  is  the  Almighty ;  and  he  loves 
it  infinitely  better  than  we  do.    We  never  sympathize  with  the  cry, 


20  JULY  7. 

11  The  Church  is  in  danger."  We  know  it  is  not  in  danger — It  can- 
not be  in  danger  while  his  word  is  true ;  "  On  this  rock  will  I  build 
my  Church,  and  the  gates  of  hell  shall  not  prevail  against  it."  And 
this  is  as  true  of  every  individual  believer  as  of  the  whole  Church 
collectively.  Not  one  child  from  the  family,  not  one  sheep,  not  one 
lamb  from  the  fold,  ever  has  been  or  ever  shall  be  lost.  "  They 
shall  never  perish."  Though  the  righteous  fall,  they  shall  not  be 
utterly  cast  down.  They  may  be  chastened  of  the  Lord,  but  they 
cannot  be  condemned  with  the  wicked — There  is  no  condemnation 
to  them  that  are  in  Christ  Jesus.  "  Who  shall  separate  us  from 
the  love  of  Christ?  shall  tribulation,  or  distress,  or  persecution,  or 
famine,  or  nakedness,  or  peril,  or  sword  ?  Nay,  in  all  these  things 
we  are  more  than  conquerors  through  him  that  loved  us." 

Mark  the  cause  of  its  security.  Fire  devours,  and  the  bush  was 
combustible,  Why  then  was  it  not  burnt  ?  The  "  angel  of  the  Lord 
appeared  unto  him  in  a  flame  of  fire,  out  of  the  midst  of  a  bush ;" 
or,  as  it  is  subsequently  expressed,  "  The  Lord  saw  that  Moses 
turned  aside  to  see,  and  God  called  unto  him  out  of  the  midst  of 
the  bush."  While  this  leaves  no  doubt  as  to  the  divinity  of  the 
Being  who  displayed  himself,  so  it  explains  the  mystery  of  the  con- 
tinuance of  the  bush,  and  of  the  perpetuation  of  the  Church  typified 
by  it — "  God  is  in  the  midst  of  her,  she  shall  not  be  moved ;  God 
shall  help  her,  and  that  right  early."  "  Cry  out  and  shout,  thou  in- 
habitant of  Zion,  for  great  is  the  Holy  One  of  Israel  in  the  midst  of 
thee."  God's  presence  with  his  people  is  a  delightful  reflection; 
and  it  is  founded  in  the  most  perfect  certainty.  He  is  with  them 
always ;  with  them  in  their  lowest  estate ;  with  them  in  all  their 
dangers  and  afflictions ;  with  them  to  pity  them,  to  assist  them,  to 
support  them,  to  preserve  them,  to  deliver  them.  "  For  I  am  the 
Lord  thy  God,  the  Holy  One  of  Israel,  thy  Saviour :  I  gave  Egypt 
for  thy  ransom,  Ethiopia  and  Seba  for  thee."  To  change  the  meta- 
phor of  our  text,  but  keep  the  meaning ;  when  the  storm  arose  in 
the  lake  of  Galilee,  the  disciples  were  thrown  into  a  needless 
alarm— " Carest  thou  not,"  said  they,  "that  we  perish?"  Perish! 
How  could  they  perish  ?  Was  not  lie  on  board  ?  And  if  so,  his 
safety  ensured  theirs.  He  could  not  sink,  and  therefore  they  could 
not.  And  see  how  they  derived  from  his  presence  not  only  security, 
but  immediate  and  full  deliverance — "  He  arose  and  rebuked  the 
wind;  and  there  was  a  great  calm." 

We  cannot  conclude  without  adverting  to  the  notice  Moses  takes 
of  this  event  in  the  dying  benediction  which  he  pronounced  on  the 
tribes  of  Israel.  When  he  came  to  Joseph  he  said,  "  Blessed  of 
the  Lord  be  his  land,  for  the  precious  things  of  heaven,  for  the  dew, 
and  for  the  deep  that  coucheth  beneath,  and  for  the  precious  fruits 
brought  forth  by  the  sun,  and  for  the  precious  things  put  forth  by 
the  moon,  and  for  the  precious  things  of  the  earth,  and  the  fulness 
thereof,  and  for  the  good  will  of  him  that  dwelt  in  the  bush." 
The  scene,  though  it  had  passed  forty  years  before,  vividly  rushed 
upon  his  imagination,  and  he  derives  from  it  the  greatest  good  he 
could  implore,  whether  for  a  nation  or  a  man  only.  What  pains 
we  take,  and  what  sacrifices  we  make,  to  gain  "  the  good  will"  of 
a  fellow-creature,  which,  if  attained,  can  do  nothing  for  us  in  our 
greatest  exigences  and  interests.    But  the  "good-will"  of  him  that 


JULY  8.  21 

dwelt  in  the  bush— a  tried  God,  a  covenant  God,  a  God  who  there 
said,  "lam  the  God  of  Abraham,  of  Isaac,  and  of  Jacob" — this  can 
sweeten  every  comfort,  soften  every  sorroAv,  take  the  sting  out  of 
death.  This  can  accomplish  every  hope.  This  satisfy  every  desire. 
"  Think  upon  me,  0  my  God,  for  good." 

July  8. — "I  will  gather  them  that  are  sorrowful  for  the  solemn  assembly." 

Zeph.  iii.  18. 

This  "  solemn  assembly"  was  the  convocation  of  the  people  for 
worship,  especially  in  the  feast  of  unleavened  bread,  the  feast  of 
weeks,  and  the  feast  of  tabernacles.  In  these,  thrice  a  year,  all  the 
males  were  to  appear  before  God  in  the  place  which  he  should 
choose.  This  was  Jerusalem.  It  was  therefore  named  "  the  city  of 
their  solemnities."  Here,  at  such  seasons,  they  were  always  to 
11  rejoice  before  the  Lord."  The  services  indeed  were  all  of  the  fes- 
tive kind;  and  "joy  becomes  a  feast" — 

"  But  we  have  no  such  lengths  to  go, 
Nor  wander  far  abroad  ; 
Where'er  the  saints  assemble  now 
There  is  a  house  for  God."  ■ 

Yes,  we  have  our  solemn  assemblies  as  well  as  they;  and  surely 
we  have  not  less  reason  than  they  had  to  be  joyful,  and  to  say, 
M  Let  us  serve  the  Lord  with  gladness,  and  come  before  his  pre- 
sence with  singing."  Yea,  if  we  are  habitually  strangers  to  plea- 
sure in  religious  services ;  if  we  cannot  call  the  Sabbath  a  delight ; 
if  we  are  not  glad  when  they  say  to  us,  Let  us  go  into  the  house  of 
the  Lord ;  if  we  do  not  rejoice  at  his  word  as  one  that  findeth  great 
spoil ;  if  spiritual  duties  are  not  in  some  good  degree  spiritual  pri- 
vileges, there  is  surely  enough  to  awaken  apprehension  of  our  state 
before  God. 

We  never  apply  the  term  "  solemn"  to  any  common,  or  merely 
secular  assembly ;  but  only  to  one  that  has  something  in  it  sacred,  and 
capable  of  inspiring  awe.  And  what  can  be  more  venerable,  grand, 
and  impressive,  than  the  assembling  together  of  a  number  of  immor- 
tal beings,  in  the  presence  of  the  Lord  of  angels,  to  engage  not  in 
any  of  the  affairs  of  this  world,  but  in  those  which  concern  the  soul 
and  eternity,  and  the  consequences  of  which  will  affect  us  for  ever ! 
Well,  therefore,  may  we  exclaim  with  Jacob ;  "  How  dreadful  is 
this  place  !  this  is  none  other  but  the  hjmse  of  God,  and  thi^is  the 
gate  of  heaven."  "  God  is  greatly  to  be  feared  in  the  asse^g^y  of 
the  saints,  and  to  be  had  in  reverence  of  all  them  that  are  about 
him."  Let  us  impress  ourselves  with  the  thought  when  we  are 
repairing  to  the  sanctuary.  Nothing  will  tend  more  to  preserve  us 
from  a  roving  eye,  and  a  wandering  heart ;  and  nothing  will  con- 
duce more  to  our  profiting  by  the  means  of  grace,  than  our  enga- 
ging with  a  serious  and  thoughtful  frame  of  mind.  David  there- 
fore said,  "  In  thy  fear  will  I  worship  toward  thy  Holy  Temple." 
It  is  the  more  necessary  because  of  the  frequent  return  of  these 
solemnities :  if  familiarity  does  not  always  breed  contempt,  it  must 
always  tend  to  reduce  veneration. 

But  what  caused  these  pious  Jews  to  be  "  sorrowful  ?"  See  how 
they  that  are  after  the  flesh  do  mind  the  things  of  the  flesh,  but 
th  /  that  are  after  the  Spirit  the  things  of  the  Spirit.  Their  metro- 


22  JULY  8. 

polis  was  destroyed,  their  palaces  were  demolished,  strangers  pos- 
sessed their  fields  and  vineyards :  but  though  their  calamities  were 
great  and  numberless,  nothing  distressed  them  in  comparison  with 
the  destruction  of  the  temple,  and  the  loss  of  their  sacred  institu- 
tions. They  were  "sorrowful  because  of  the~  solemn  assembly." 
This  was  now  broken  up  and  dispersed.  Ah !  said  their  aching 
hearts,  "  thine  enemies  roar  in  the  midst  of  thy  congregations.  We 
see  not  our  signs :  there  is  no  more  any  prophet :  neither  is  there 
among  us  any  that  knoweth  how  long."  "  Our  holy  and  beautiful 
house,  where  our  fathers  worshipped,  is  burned  with  fire,  and  all 
our  pleasant  things  are  laid  waste." 

Blessed  be  God,  we  cannot  be  thus  sorrowful  for  the  solemn 
assembly.  Our  temples  are  standing,  our  Sabbaths  are  continued, 
our  eyes  see  our  teachers,  our  ears  hear  the  joyful  sound ;  we  sit 
under  our  own  vine  and  fig-tree,  and  none  makes  us  afraid.  Yet 
we  ought,  and  if  we  are  spiritually  minded,  we  shall  on  many 
accounts  be  sorrowful  for  the  solemn  assembly.  Sorrowful  when 
deprived  of  opportunities  of  being  found  in  it.  This  may  be  the 
case  owing  to  the  calls  of  urgent  business,  or  accident,  or  sickness, 
or  relative  affliction.  When  indeed  we  are  thus  providentially 
detained,  the  Lord  will  not 'leave  us  comfortless:  yet  when  we 
remember  these  things,  we  shall  pour  out  our  souls  in  us ;  for  we 
had  gone  with  the  multitude,  we  went  with  them  to  the  house  of 
God,  with  the  voice  of  ioy  and  praise,  with  a  multitude  that  kept 
holy  day.  Sorrowful  that  it  is  so  little  attended.  Many  so  under- 
value the  privilege  as  to  suffer  the  most  trifling  expense  or  impe- 
diment to  keep  them  from  the  courts  of  the  Lord.  Sorrowful  that 
it  is  so  little  improved.  How  many  attend  frequently  and  regu- 
larly who  receive  the  grace  of  God  in  vain,  and  are  no  wiser  and 
better  for  all  their  advantages.  Sorrowful  that  it  is  so  impoverished 
and  declining — That  there  is  less  spirituality  and  fervour ;  that 
we  do  not  see  the  children  instead  of  the  fathers ;  that  while  the 
old  are  removed  so  few  in  early  life  are  coming  forward  to  fill  their 
places ;  that  so  few  are  led  to  inquire  what  must  I  do  to  be  saved ; 
that  so  few  increase  with  all  the  increase  of  God.  Sorrowful  that 
it  is  dishonoured  and  degraded  —By  apostacies,  backslidings,  incon- 
sistencies, and  falls  in  the  members  of  it ;  so  that  the  enemies  of 
the  Lord  blaspheme,  and  the  way  of  truth  is  evil  spoken  of,  and 
the  Redeemer  wounded  in  the  house  of  his  friends.  Hence  it  is 
here  added,  "  to  whom  the  reproach  of  it  is  a  burden."  All  this 
"  is  a  lamentation,  and  shall  be  for  a  lamentation." 

Yet  if  we  feel  the  distress,  it  is  a  token  for  good.  It  is  godly 
sorrow.  And  blessed  are  they  that  thus  sorrow — For,  says  God, 
"  I  will  gather  them  that  are  sorrowful  for  the  solemn  assembly." 
This  means,  with  regard  to  these  Israelites,  that  they  should  be 
united  again  from  their  dispersion,  and  led  back  to  enjoy  their 
former  privileges,  and  again  see  his  power  and  glory  in  the  sanc- 
tuary. With  regard  to  other  sorrowers  the  Lord  will  gather  them 
in  two  ways ;  gather  them  for  safety,  and  gather  them  for  glory. 
Moses  said  to  Pharaoh,  upon  his  announcing  the  plague  of  hail, 
"  Send  now,  and  gather  thy  cattle,  and  all  that  is  in  the  field;" 
that  is,  house  them  from  the  storm.  Thus  the  hen  gathereth  her 
chickens  under  her  wings,  and  affords  them  a  safe  and  comfort- 


JULY  9.  23 

able  retreat  from  the  weather  and  the  birds  of  prey.  Our  Lord  uses 
this  image;  and  David  had  also  said,  "He  that  dwelleth  in  the 
secret  place  of  the  Most  High  shall  abide  under  the  shadow  of  the 
Almighty.  He  shall  cover  thee  with  his  feathers,  and  under  his 
wings  shalt  thou  trust ;  his  truth  shall  be  thy  shield  and  buckler." 
What  an  encouragement  is  this  in  times  of  public  and  general 
calamity !  Indeed  without  it  we  should  not  be  able  to  live  a  day  in 
quiet  from  the  fear  of  evil.  The  husbandman,  when  the  grain  is 
ripe,  gathers  the  wheat  into  the  barn.  The  bridegroom  is  said  to 
go  "down  into  the  garden  to  gather  lilies."  It  is  thus  the  Lord, 
when  they  are  made  meet,  removes  his  saints  from  the  Church 
below  to  the  Church  above,  and  from  earth  to  heaven,  by  the  hand 
of  death.  Thus  they  are  continually  gathering  one  by  one  to  their 
own  people.  At  length  he  will  send  forth  his  angels,  and  will 
gather  together  his  elect  from  the  four  winds ;  and  the  aggregate 
will  be  perfect.  To  this  the  Apostle  refers,  when  he  says,  "  Now 
we  beseech  you,  brethren,  by  the  coming  of  our  Lord  Jesus  Christ, 
and  by  our  gathering  together  unto  him." 

Two  things  result  from  hence.  First — That  sensibility  attends 
genuine  religion.  The  Lord  takes  away  the  heart  of  stone  out  of  our 
flesh,  and  gives  us  a  heart  of  flesh.  Secondly — Nothing  is  more 
pleasing  to  God  than  a  feeling,  lively,  public  spirit,  that  will  not 
allow  of  our  looking  on  our  own  things,  but  also  on  the  things  of 
others,  and  especially  the  things  that  are  Jesus  Christ's.  If  we  have 
no  concern  for  the  welfare  of  Zion,  we  are  not  living  members  of  the 
mystical  body.  If  one  member  suffers,  all  the  members  suffer  with  it. 
"  Pray  for  the  peace  of  Jerusalem.  They  shall  prosper  that  love  thee." 


July  9. — "Are  the  consolations  of  God  small  with  thee?"— Job  xy.  11. 

They  are  not  so  in  themselves,  nor  have  they  been  so  in  the  ex- 
perience of  many.  Many  have  found  them  sufficient  to  wean  their 
affections  from  the  vanities  and  dissipations  of  the  world,  to  set 
their  hearts  at  rest,  and  to  sustain  them  under  every  loss :  when 
they  have  walked  in  the  midst  of  trouble  these  have  been  able  to 
revive  them ;  and  in  the  multitude  of  their  thoughts  within  them 
his  comforts  have  delighted  their  souls.  Nor  can  they  be  small  in 
the  estimation  of  any  who  have  tasted  that  the  Lord  is  gracious. 
But  some  know  their  fuller  value  from  the  want,  rather  than  from 
the  possession.  They  have  had  indeed  relishes  of  them;  but  as  to 
habitual  enjoyment,  the  consolations  of  God  are  small  with  them. 

But  is  there  not  a  cause  ?  And  should  not  serious  inquiry  be 
made  after  it  ?  The  cause  cannot  be  found  in  the  God  of  all  com- 
fort. We  are  not  straitened  in  him.  All  the  fulness  of  God  is 
before  us.  "  Have  I  been  a  wilderness  to  Israel  ?  a  land  of  dark- 
ness ?"  Sometimes  the  reason  is  the  indulgence  of  something  incom- 
patible with  the  will  of  God.  This  injures  Our  peace  and  joy,  as 
the  worm  affected  Jonah's  gourd:  the  cause  was  not  so  visible, 
but  it  was  real,  and  while  the  refreshful  shade  was  withering  over 
his  head,  a  worm  was  working  at  the  root.  The  boughs  and  leaves 
were  some  way  off  from  the  mischief,  but  they  felt  the  influence  in 
every  pore,  and  for  want  of  vital  communication  could  no  longer 
resist  the  scorching  sun.     If  I  regard  iniquity  in  my  heart,  the  Lord 


24  JULY  9. 

will  not  hear  me.  There  was  an  Achan  in  the  camp  that  trou- 
bled Israel;  therefore  they  could  not  stand  before  their  enemies. 
Our  obedience  will  be  imperfect  as  long  as  we  remain  here,  but  it 
must  be  impartial.  We  shall  rue  for  any  reserve  we  make  :  and 
can  only  be  preserved  from  shame  if  we  have  respect  unto  all  his 
commandments.  When  Joab  was  assaulting  Abel,  he  said  to  the 
wise  woman,  I  do  not  wish  to  destroy  this  mother  city  in  Israel ; 
but  a  man,  Sheba  by  name,  hath  lifted  up  his  hand  against  the 
king — Throw  his  head  over  the  wall,  and  the  siege  shall  be  instantly 
raised:  and  so  it  was.  Let  us  therefore  search,  and  try  our  ways, 
and  resolve  to  act  faithfully  by  the  discovery. 

"  The  dearest  idol  I  have  known, 

Whate'er  that  idol  be  ; 
Help  me  to  tear  it.  from  thy  Throne, 

And  worship  only  thee. 
So  shall  my  walk  be  close  with  God, 

Calm  and  serene  my  frame  ; 
So  purer  light  shall  mark  the  road, 

That  leads  me  to  the  Lamb." 

And  be  it  remembered  that  the  evil  we  are  speaking  of  may 
regard  not  only  some  sin  committed,  but  some  duty  neglected.  One 
complainer  perhaps  holds  back  that  which  restitution  requires. 
Another  perhaps  forgives  not  his  brother  his  trespasses.  A  third 
does  not  reprove  his  neighbour,  though  he  sees  sin  upon  him. 

Neglect  in  attending  divine  ordinances  will  furnish  a  reason. 
When  by  the  Providence  of  God  Ave  are  deprived  of  these,  or  of  the 
ability  to  repair  to  them,  we  shall  find  that  there  is  not  an  essential 
connection  between  grace  and  what  we  call  the  means  of  grace 
He  will  be  with  us  in  this  trouble,  and  we  shall  see  his  power  and 
glory,  so  as  we  have  seen  him  in  the  sanctuary.  But  it  is  otherwise 
when  having  the  opportunity  in  our  hands  we  are  found  absent 
We  then  transgress  the  command  which  forbids  us  to  forsake  the 
assembling  of  ourselves  together ;  we  put  a  slight  upon  the  Lord's 
own  appointment ;  and  show  a  disregard  to  his  presence  and  bles- 
sing. The  hand  of  the  diligent  maketh  rich :  and  they  that  wait 
upon  the  Lord  shall  renew  their  strength.  How  much  did  Thomas 
lose  in  being  absent  from  .the  Apostles  when  the  risen  Saviour  ap- 
peared in  the  midst  of  them  !  How  often  have  we  heard  persons 
remark,  that  when  they  have  been  absent  from  their  places,  the 
text  or  the  sermon  has  touched  the  very  subject  they  wished  to  hear ; 
and  it  is  not  improbable  that  somethimg  was  then  lost  which  might 
have  confirmed  or  comforted  them  through  life.  - 

Ignorance  of  their  privileges  has  also  -its  influence.  Many  la- 
bour under  great  difficulties  for  want  of  evangelical  instruction ; 
and  some  who  have  many  advantages  are  yet  very  obscure  and  per- 
plexed in  their  views  of  the  grounds  of  their  acceptance  before  God, 
and  of  the  certainty  of  their  persevering  in  the  divine  life  ;  and  also 
of  the  nature  and  design  of  afflictive  dispensations.  Persons  may 
be  safe,  and  feel  little  of  the  glorious  liberty  of  the  sons  of  God ;  for 
this  depends  on  knowledge  :  "  ye  shall  know  the  truth,  and  the  truth 
shall  make  you  free."  "  Blessed  are  the  people  who  know  the  joy- 
ful sound  ;  they  shall  walk,  0  Lord,  in  the  light  of  thy  countenance, 
in  thy  name  shall  they  rejoice  all  the  day,  and  in  thy  righteousness 
they  shall  be  exalted." 


JULY  10.  25 

To  this  we  may  add,  separation  from  godly  intercourse.  Oint- 
ment and  perfume  rejoice  the  heart,  so  doth  a  man  his  friend  by 
hearty  counsel.  Paul  was  sad ;  but  when  he  saw  the  brethren,  he 
thanked  God  and  took  courage.  "  Jonathan  Saul's  son  arose,  and 
went  to  David  into  the  wood,  and  strengthened  his  hand  in  God." 
Thus  two  are  better  than  one.  A  Christian  will  often  be  tempted 
to  imagine  something  singular  in  his  views  and  feelings,  especially 
those  of  a  sorrowful  kind ;  but  a  fellow  believer  will  be  able,  by 
opening  his  experience,  to  turn  the  stumblingblock  into  a  way-mark, 
and  convince  him  that  all  the  subjects  of  divine  grace  have  passed 
through  the  same  exercises.  Having  seen  the  treachery  of  his  own 
heart,  a  Christian  is  afraid  of  any  encouragement  offered  from  that 
quarter,  till  he  has  consulted  with  a  wiser  than  himself  in  the  things 
of  God.  His  own  prayers  seem  not  to  deserve  the  name  of  grace  or 
of  supplication,  but  he  is  cheered  by  learning  that  he  has  an  interest 
in  the  petitions  of  those  who  have  power  with  God,  and  can  prevail. 

But  finally,  what  says  James  ?  "  Ye  have  not,  because  ye  ask 
not ;  ye  ask  and  have  not,  because  ye  ask  amiss."  And  what  said 
the  Saviour  to  his  disciples  ?  "  Hitherto  ye  have  asked  nothing  in 
my  name :  ask,  and  ye  shall  receive;  that  your  joy  may  be  full." 
Therefore  open  your  mouth  wide.  Therefore  pray  not  according  to 
the  sense  you  have  of  your  unworthiness — this  would  strike  you 
dumb ;  but  according  to  the  exceeding  riches  of  his  grace,  in  his 
kindness  towards  you  by  Christ  Jesus.  Think  of  the  unspeakable 
gift ;  and  having  boldness  and  access  with  confidence  by  the  faith 
of  him,  say,  "  He  that  spared  not  his  own  Son,  but  delivered  him 
up  for  us  all,  how  shall  he  not  with  him  also  freely  give  us  all 
things  ?" 


July  10. — "  And  so,  after  he  had  patiently  endured,  he  obtained  the  promise." 

Heb.  vi.  15 

The  person  spoken  of  is  Abraham.  The  promise  is  contained  in 
the  preceding  verses,  and  was  delivered  in  the  form  of  an  oath. 
"For  when  God  made  promise  to  Abraham,  because  he  could  swear 
by  no  greater,  he  sware  by  himself,  saying,  Surely,  blessing  I  will 
bless  thee,  and  multiplying  I  will  multiply  thee.  And  so,  after  he 
had  patiently  endured,  he  obtained  the  promise."  He  had  obtained 
the  promise  itself  long  before ;  but  the  meaning  is,  that  he  at 
length  obtained  also  the  fulfilment. 

Now  they  that  are  of  faith  are  blessed  with  faithful  Abraham. 
He  was  called  the  friend  of  God ;  and  they  are  all  precious  in  his 
sight,  and  honourable,  and  he  has  loved  them :  and  of  each  of  the 
sons  it  will  be  said  in  due  time  as  it  was  of  the  father  of  the  faith- 
ful ;  "  And  so,  after  he  had  patiently  endured,  he  obtained  the  pro- 
mise." 

The  believer's  dependence  and  expectation  are  placed  upon  the 
promise  of  God.  He  would  have  nothing  to  sustain  his  hope,  but 
For  some  divine  intimation  and  assurance.  God  therefore  from  the 
beginning  spoke  in  a  way  of  promise ;  and  in  a  way  of  promise  he 
always  deals  with  his  people.  He  could  have  done  for  them  all  that 
he  purposed  to  do  without  announcing  it  previously,  but  then  they 
could  have  derived  no  advantage  from  it  beforehand :  and  as  they 

Vol.  II.  3 


26  JULY  10. 

could  not  have  known  it,  they  could  not  have  trusted  in  it,  and  acted 
upon  it,  and  pleaded  it  in  prayer,  saying,  "  Do  as  thou  hast  said." 
A  promise  is  more  than  a  simple  declaration :  it  is  an  express  en- 
gagement by  which  a  man  lays  himself  under  an  obligation,  and 
does  not  leave  himself  at  liberty  to  act  indifferently.  And  this, 
with  reverence,  applies  to  the  conduct  of  the  Supreme  Being.  But 
it  is  obvious  that  God's  promising  must  have  originated  in  his  own 
undeserved  goodness  :  for  not  only  are  his  promises  exceeding  great 
and  precious,  but  we  were  not  worthy  of  the  least  of  all  his  mercies 
and  of  all  the  truth  which  he  has  showed  unto  his  servants.  Yea, 
while  we  had  no  claims  upon  him,  he  had  claims  against  us ;  and 
could  righteously  have  punished  us  as  transgressors.  Let  us  only 
imagine  that  God  had  not  as  yet  spoken  concerning  us  at  all,  but 
was  about  to  do  it;  conscious  of  our  guilt,  we  could  have  expected 
nothing  but  a  certain  fearful  looking-for  of  judgment;  and,  like 
Adam  and  Eve,  hearing  the  voice  of  God,  we  should  have  endea- 
voured to  hide  ourselves  for  fear.  But  be  astonished,  O  heaven,  at 
this,  and  wonder,  0  earth ;  he  is  good  and  ready  to  forgive !  and 
comes  forward  and  assures  us  that  the  thoughts  he  thinks  towards 
us  are  thoughts  of  peace,  and  not  of  evil !  and  that  all  things  are 
provided  and  ready  for  our  relief ! 

As  soon  as  we  are  born  of  God  we  are  his  children,  and  if  chil- 
dren, then  heirs ;  and  as  such  we  have  a  title  which  no  enemy  can 
n  validate  to  all  the  promises.  But  the  promises  are  not  always 
immediately  accomplished,  and  hence  a  period  of  "  patient  endur- 
ng"  is  necessary.  God  indeed  is  not  slack  concerning  his  pro- 
mise :  he  is  never  a  moment  beyond  the  appointed  season.  Yet, 
according  to  our  wishes  and  apprehensions,  he  seems  to  delay :  for 
ignorant  of  his  time,  we  often  fix  one  ourselves,  and  thereby  not 
only  show  our  folly  and  presumption,  but  expose  ourselves  to  dis- 
appointment. When  God  promised  Abraham  a  son,  for  many  years 
he  went  childless.  And  how  long  did  things  grow  more  dark  and 
discouraging  before  Joseph  could  see  any  probability  of  the  fulfil- 
ment of  his  dream.  It  is  often  the  same  now  in  the  history  and 
experience  of  believers.  Their  prayers  may  seem  disregarded. 
Their  iniquities  may  prevail  against  them  in  the  sense  of  their  guilt, 
and  in  the  stirring  of  their  power.  The  battle  may  wax  hotter  and 
fiercer,  and  victory  apparently  decline.  The  land  that  is  to  be 
given  them,  measured  by  their  feelings  and  fears,  seems  very  far  off: 
and  they  are  frequently  ready  to  say,  "  Hath  God  forgotten  to  be 
gracious  ?     Doth  his  promise  fail  for  evermore  ?" 

This  season  of  waiting  is  very  trying,  especially  when  the  bles- 
sing is  earnestly  desired,  and  we  are  pressed  down  by  outward  trials. 
When  it  cometh,  it  is  a  tree  of  life ;  but  hope  deferred  maketli  the 
heart  sick.  During  the  suspense  the  enemy  is  busy  to  produce  dis- 
trust and  despair,  and  to  lead  us  to  say,  Why  should  I  wait  for  the 
Lord  any  longer  ?  But,  in  opposition  to  this,  faith  will  whisper, 
"  Wait  on  the  Lord,"  and,  "  Be  of  good  courage."  It  is  good  for  a 
man  not  only  to  hope,  but  "  quietly  wait  for  the  salvation  of  the 
Lord."  It  will  keep  him  from  entertaining  those  hard  thoughts  of 
God  which  always  furnish  bitter  reflections  after  he  has  appeared 
to  our  joy  ;  and  also  prevents  our  using  unhallowed  means  to  help 
out  our  eagerness — like  Rebecca,  who  though  she  knew  the  elder  was 


JULY  11.  27 

to  serve  the  younger,  m  her  impatience  had  recourse  to  injustice  and 
lies  to  accelerate  the  event.  He  that  believeth  maketh  not  haste. 
He  remembers  how  long  he  kept  God  waiting  for  him.  He  knows 
that  the  Lord's  time  is  the  best  time ;  that  every  thing  is  beautiful 
in  its  season ;  that  fruit  is  most  wholesome  and  rich  when  it  is  ful- 
ly ripe.  He  is  also  sure  that  he  cannot  wait  in  vain — for  they  shall 
not  be  ashamed  that  wait  for  him.     For 

No  uncertainty  attends  the  final  accomplishment  of  his  word. 
This  Abraham  found :  "  And  so,  after  he  had  patiently  endured,  he 
obtained  the  promise."  This  the  Jews  found.  At  the  end  of  four 
hundred  and  thirty  years  they  were  to  leave  the  house  of  bondage : 
"  And  it  came  to  pass  at  the  end  of  the  four  hundred  and  thirty 
years,  even  the  self-same  day  it  came  to  pass,  that  all  the  hosts  of 
the  Lord  went  out  from  the  land  of  Egypt."  He  also  engaged 
to  give  them  Canaan  for  an  inheritance.  And  therefore  what- 
ever difficulties  opposed  their  passage  and  their  entrance,  it  was 
at  last  acknowledged,  "  Thou  in  thy  mercy  hast  led  forth  the 
people  which  thou  hast  redeemed :  thou  hast  guided  them  in  thy 
strength  unto  thy  holy  habitation."  "  Behold,"  says  Joshua,  "  this 
day  I  am  going  the  way  of  all  the  earth :  and  ye  know  in  all  your 
hearts  and  in  all  your  souls,  that  not  one  thing  hath  failed  of  all  the 
good  things  which  the  Lord  your  God  spake  concerning  you ;  all 
are  come  to  pass  unto  you,  and  not  one  thing  hath  failed  thereof." 
Solomon  also  at  the  dedication  of  the  temple  bore  the  same  testi- 
mony to  the  veracity  of  God :  "  Thou  spakest  with  thy  mouth,  and 
hast 'fulfilled  it  with  thine  hand,  as  it  is  this  day." 

Let  us  then  be  strong  in  faith,  giving  glory  to  God.  Let  U3 
remember  that  all  his  promises  are  yea  and  amen  in  Christ  Jesus ; 
and  that  every  thing  in  his  nature  and  in  his  character  is  a  pledge 
for  the  execution.  "  The  vision  is  yet  for  an  appointed  time,  but 
at  the  end  it  shall  speak,  and  not  lie :  though  it  tarry,  wait  for  it ; 
because  it  will  surely  come,  it  will  not  tarry" — And  bring  with  it 
the  triumph  and  the  song;  "Great  and  marvellous  are  thy  works, 
Lord  God  Almighty;  just  and  true  are  thy  ways,  thou  King  of 
saints." 


J  uly  11. — "  When  thou  wast  under  the  fjg  tree,  I  saw  thee." — John  i.  48. 

Bebold  here  the  retired  Israelite — "Thou  wast  under  the 
fig  tree." 

It  is  spoken  of  Nathanael.  Some  have  contended  that  he  was  the 
same  with  Bartholomew.    Others,  with  less  plausibility,  have  sup- 

f>osed  that  he  was  the  bridegroom  of  the  marriage  at  Cana  in  Gali- 
ee.  He  is  once  mentioned,  along  with  some  of  the  disciples,  at  the 
sea  of  Tyberias,  in  the  close  of  this  Gospel.  With  this  exception, 
all  we  know  of  him  is  from  the  chapter  before  us.  Philip  had  the 
honour  of  introducing  him  to  the  Son  of  God  :  "  Philip  findeth 
Nathanael,  and  saith  unto  him,  We  have  found  him  of  whom 
Moses  in  the  law  and  the  prophets  did  write,  Jesus  of  Nazareth,  the 
son  of  Joseph."  Nathanael  in  reply  said  unto  him,  "  Can  there  any 
good  thing  come  out  of  Nazareth  ?  Philip  saith  unto  him,  Come 
and  see."  His  objection  shows  that  his  knowledge  was  small,  and 
his  prejudices  vulgar.  But  his  compliance  proved  that  he  was  open 


2S  JULY  11. 

to  conviction,  and  willing  to  examine.  And  this  accords  with  the 
character  given  of  him  by  our  Lord.  "  Jesus  saw  Nathanael  coming 
to  him,  and  saith  of  him,  Behold  an  Israelite  indeed,  in  whom  is 
no  guile  !"  By  calling  him  an  Israelite  he  distinguished  him  from 
other  nations,  and  by  calling  him  an  Israelite  indeedhe  distinguished 
him  from  his  own  nation :  for  all  were  not  Israel  who  were  of 
Israel.  He  was  a  Jew  inwardly,  whose  circumcision  was  that  of 
the  heart  in  the  spirit.  He  was  not  free  from  infirmity,  but  devoid  of 
hypocrisy,  and  upright  before  God  and  man.  Conscious  that  he 
had  never  been  with  Jesus,  he  asks  with  surprise,  "Whence 
knowest  thou  me  ?"  And  Jesus  answered,  "  Before  that  Philip 
called  thee,  when  thou  wast  under  the  fig  tree." 

The  fig  tree  was  the  place  of  his  retreat.  It  was  probably  in  a 
garden,  forming  by  its  foliage  a  kind  of  natural  alcove.  It  was 
chosen  by  Nathanael,  not  only  because  its  large  leaves  would 
6creen  him  from  the  rays  of  the  sun,  but  conceal  him  from  human 
inspection.  For  he  wished  to  be  alone.  We  may  be  alone  in  com- 
pany. Who  has  not  endured  the  solitariness  of  being  with  persons 
of  no  congeniality  with  their  own  views  and  feelings,  who  have 
checked  and  chilled  every  favourite  sentiment,  and  rendered  every 
attempt  to  introduce  pious  discourse  like  putting  a  tender  exotic 
plant  out  into  the  frost  and  snow  ?  But  through  desire,  a  man  having 
separated  himself  seeketh  and  intermeddleth  with  all  wisdom.  The 
place  is  not  always  optional.  The  poor  are  to  be  pitied  who  have 
no  conveniency  for  retirement ;  and  they  are  still  more  to  be  pitied 
who,  by  reductions  in  life,  have  been  deprived  of  the  accommoda- 
tions they  once  enjoyed — If  they  are  Christians,  there  is  nothing 
they  will  so  much  feel  themselves.  But  where  it  is  optional,  the 
place  is  indifferent,  any  farther  than  it  may  usefully  or  injuriously 
affect  us  as  to  the  object  of  our  withdrawment.  Many  therefore 
prefer  the  apartment  of  a  room.  But  others,  instead  of  being  dis- 
tracted and  diverted  when  abroad,  are  aided  and  impressed ;  their 
thoughts  are  quickened,  their  fancy  is  enlivened  by  the  displays  of 
wisdom,  power,  and  goodness  all  around  them  ;  and  they  can  easily 
rise  from  things  seen  and  temporal  to  those  which  are  unseen  and 
eternal — They  love  the  fig  tree ;  and  the  wood,  the  corn-field,  the 
meadow,  and  the  garden  will  bear  witness  to  their  devotion.  Isaac 
was  in  the  field  at  evening  tide  to  meditate  ;  and  Peter  was  praying 
on  the  house-top. 

But  what  was  Nathanael  doing  under  the  fig  tree  ?  It  was  some- 
thing significant,  and  which  was  instantly  recalled.  There  are 
facts  in  the  lives  of  all  which  are  easily  susceptible  of  remembrance. 
Some  of  them  may  be  awful ;  and  only  a  hint  given,  or  a  circum- 
stance mentioned,  will  call  up  the  colour  in  the  cheek,  or  excite  a 
pang  in  the  conscience.  Such  to  the  seduced  must  be  any  reference 
to  the  place  of  allurement  and  ruin  ;  and  to  the  murderer  the  place 
stained  with  blood.  But  to  pious  minds  there  are  spots  delightfully 
and  sacredly  interesting,  because  they  have  been  no  other  than  the 
house  of  God  and  the  gate  of  heaven.  Such  was  Beth-el  to  Jacob, 
and  the  hill  Mizar  to  David,  and  the  river  of  Chebar  to  Ezekiel,  and 
Patmos  to  John,  and  the  fig  tree  to  Nathanael.  Though  we  know 
not  in  particular  what  was  Nathanael's  engagement,  it  was  obvi- 
ously something  of  a  religious  nature.    He  was  probably  reading 


JULY  12.  29 

the  law  and  the  prophets  ;  or  reflecting  on  some  divine  subject  •  or 
praying  to  the  God  of  heaven  :  or  more  probably  he  was  indulging 
in  all  these  successively,  or  intermingling  them  together ;  foAhis 
is  the  business  of  retirement. 

Nathanael  we  may  be  assured  would  not  turn  his  back  on  the 
temple  of  God,  or  forsake  the  assembling  of  himself  together,  with 
those  who  keep  holy  day,  as  the  manner  of  some  is ;  and  public 
worship  has  its  own  undeniable  claims.  But  he  found  in  secluded 
devotion  four  advantages  and  recommendations.  The  first  regarded 
frequency.  Public  services  are  comparatively  few,  and  they  should 
be  few ;  and  they  require  much  time  ;  and  the  seasons  must  be  fixed, 
and  invariable,  and  known,  for  general  accommodation.  But  op- 
portunities for  private  devotion  continually  occur,  and  ask  only  the 
momentary  convenience  of  the  individual  himself.  The  second  re- 
garded freedom.  All  company  is  a  degree  of  restraint  upon  inti- 
mate associates.  Friendship  longs  always  to  resign  up  itself  more 
fully  to  its  own  object.  It  therefore  deals  much  in  secrecy :  and 
this  is  peculiarly  the  case  with  the  friendship  between  God  and  the 
soul.  There  are  confessions  proper  only  for  his  presence ;  petitions 
to  be  only  poured  into  his  ear ;  griefs  to  be  lodged  only  in  his  bosom. 
11  The  heart  knoweth  his  own  bitterness  ;  and  a  stranger  intermed- 
dleth  not  with  his  joy ."  The  third  was  self-acquaintance.  Self-know- 
ledge is  the  most  important  and  difficult.  Persons  may  live  to  be 
old,  and  yet  be  ignorant  of  themselves ;  and  they  may  be  much 
alone,  and  never  meet  with  their  own  hearts,  or  morally  converse 
with  them.  Yet  surely  retirement  affords  the  best  opportunity  to 
try  our  state,  to  examine  our  character,  to  detect  our  mistakes,  to 
learn  our  dangers,  and  to  provide  against  them.  The  fourth  was 
the  greater  evidence  of  religious  principle.  Motives  of  less  purity 
may  induce  us  to  repair  to  places  where  there  is  much  besides  God 
to  attract  and  to  entertain,  especially  in  the  goodness  of  the  singing 
or  the  eloquence  of  the  preacher.  It  is  no  unusual  thing  in  our  day 
for  the  service  of  the  sanctuary  to  be  turned  into  an  amusement. 
But  it  does  look  like  conviction,  like  a  regard  for  the  duty  itself, 
like  real  love  to  God,  when  we  can  readily  go  where  God  only  is 
to  be  found,  and  we  have  only  to  transact  business  with  him.  If 
we  were  in  company  with  a  disliked  individual,  his  presence  would 
be  tolerable  if  they  were  to  continue  ;  but  if  they  were  all  to  depart, 
and  leave  us  alone  with  him,  nothing  would  be  so  desirable  as  the 
door.  O  my  soul,  in  similar  circumstances  would  this  be  my  case 
with  regard  to  God  and  thee ! 


July  12.—"  When  thou  wast  under  the  fig  tree,  I  saw  thee."— John  i.  48. 

Behold  here  the  observing  Saviour—"  I  saw  thee." 
Here  was  a  Divine  observer.  For  how  did  he  see  Nathanael  in 
this  concealment  ?  Not  by  an  eye  of  sense ;  or  from  the  testimony 
of  others ;  but  by  the  attribute  of  omniscience.  Accordingly  it  pro- 
duced this  belief  in  the  mind  of  Nathanael,  who  was  forced  to  ex- 
claim, "  Thou  art  the  Son  of  God ;  thou  art  the  king  of  Israel." 
This  perfection  Peter  ascribed  to  him  when  he  said,  "  Lord,  thou 
knowest  all  things."  Nearness  and  distance,  darkness  and  light, 
publicity  and  secrecy  are  the  same  to  him.  How  many  proofs  did  he 

3* 


30  JULY  12. 

give  in  the  days  of  his  flesh  that  he  "  needed  not  that  any  should 
testify  of  man :  for  he  knew  what  was  in  man."  He  assured  John, 
"  All  the  churches  shall  know  that  I  am  he  which  searcheth  the 
reins  and  hearts."  And  he  evinced  his  entire  acquaintance  with 
all  their  state,  and  the  recesses  of  their  experience.  And  in  his  times 
he  will  show  that  he  has  been  about  our  path  and  our  lying  down, 
and  acquainted  with  all  our  ways,  words,  and  thoughts ;  for  he  will 
bring  every  work  into  judgment,  with  every  secret  thing,  whether 
it  be  good  or  whether  it  be  evil. 

Here  was  an  approving  observer.  His  eyes  run  to  and  fro  through- 
out the  whole  earth :  but  much  of  what  he  sees  he  abhors.  He  sees 
many  alone,  but  God  is  not  in  all  their  thoughts.  They  abstract 
themselves  from  the  world,  but  are  still  in  it ;  and  employ  their 
leisure  in  trifling  or  mischief,  or,  as  Isaiah  expresses  it,  in  "  weav- 
ing spider's  webs,  or  in  hatching  cockatrice'  eggs."  But  his  heart 
was  with  Nathanael.  Had  his  fellow-creatures  peeped  through  the 
leaves  of  the  fig  tree,  and  seen  him  now  reading,  now  musing,  now 
kneeling,  and  praying  with  strong  cryings  and  tears,  they  would 
have  pitied  or  despised  him.  But  the  Lord  looked  on  with  approba- 
tion :  for  "  the  Lord  taketh  pleasure  in  them  that  fear  him,  m  them 
that  hope  in  his  mercy."  Nathanael  himself  thought  meanly  enough 
of  his  performances,  and  perhaps  feared  they  would  be  rejected. 
But  "  the  Lord  is  nigh  unto  all  them  that  are  of  a  broken  heart ; 
and  saveth  such  as  be  of  a  contrite  spirit."  "  I  have  surely  heard 
Ephraim  bemoaning  himself  thus ;  Thou  hast  chastised  me,  and  I 
was  chastised,  as  a  bullock  unaccustomed  to  the  yoke :  turn  thou 
me,  and  I  shall  be  turned ;  for  thou  art  the  Lord  my  God.  Is 
Ephraim  my  dear  son  ?  is  he  a  pleasant  child  ?  for  since  I  spake 
against  him,  I  do  earnestly  remember  him  still :  therefore  my  bowels 
are  troubled  for  him ;  I  will  surely  have  mercy  upon  him,  saith  the 
Lord."  "  I  have  seen  his  ways,  and  I  will  heal  him ;  I  will  restore 
comforts  unto  him  and  to  his  mourners." 

Here  was  an  acknowledging  observer.  He  not  only  saw  and  ap- 
proved, but  avowed  his  regard.  He  avowed  it  to  Nathanael  him- 
self. How  must  he  have  been  affected  when  he  heard  the  sentence, 
11 1  saw  thee."  Surely  a  blush  spread  over  his  face — But  how  would 
he  be  cheered  and  encouraged  by  such  an  assurance  !  "  Ah  !"  you 
say,  "  he  could  hear  his  voice — But  does  he  speak  now  ?"  Not  with 
audible  sounds  in  the  air,  or  in  visions  and  dreams — There  only  en- 
thusiasm is  hearkening  after  him.  But  he  has  access  to  the  mind, 
and  bears  witness  with  our  spirits.  Many  now  living,  like  Enoch, 
have  the  testimony  that  they  please  God — He  has  said  to  their  soul, 
"I  am  thy  salvation" — "I  have  loved  thee." 

And  he  not  only  avowed  his  regard  to  Nathanael,  but  he  avowed 
it  before  others.  He  might  have  taken  him  aside,  or  have  whispered 
it  to  himself:  but  no  ;  he  owns  and  commends  him  in  the  presence 
of  the  whole  party.  It  was  a  testimony  to  a  private  transaction, 
but  it  was  publicly  expressed ;  and  the  attention  of  the  company 
was  turned  towards  him  previously  for  this  very  purpose,  "  Behold 
an  Israelite  indeed,  in  whom  is  no  guile."    "  Before  that  Philip 

called  thee,  when  thou  wast  under  the  fig  tree,  I  saw  thee" What 

an  illustration  was  here  of  the  truth  of  his  own  words.  "  When 
thou  prayest,  enter  into  thy  closet,  and  when  thou  hast  shut  thy 


JULY  13.  31 

iloor,  pray  to  thy  Father  which  is  in  secret ;  and  thy  Father  which 
seeth  in  secret  shall  reward  thee  openly."  Nathanael  thus  privately 
sought ;  and  was  thus  publicly  acknowledged — 

And  by  whom  ?  Not  he  who  commendeth  himself  is  approved, 
but  whom  the  Lord  commendeth.  Seek  the  honour  that  cometh 
from  him  ;  and  remember  the  way  in  which  it  is  to  be  obtained  : 
"  Them  that  honour  me,  I  will  honour."  He  can  make  others  take 
knowledge  of  them.  He  can  make  the  Spirit  of  glory  and  of  God 
to  rest  upon  them.  He  can  distinguish  them  by  the  care  of  hi3 
providence  in  common  calamities.  He  can  own  them  in  their  dying 
moments.  And  he  will,  he  must  confess  them  before  his  Father  and 
the  holy  angels.  The  concealments  of  Christians  are  only  partial 
and  temporary.  Their  day  is  coming ;  it  is  the  manifestation  of 
the  sons  of  God.  Yet  a  little  while  and  every  cloud  will  be  dispersed, 
and  they  shall  shine  forth  as  the  sun  in  the  kingdom  of  their  Father. 
Then  the  tears  they  have  shed  over  their  sins  and  infirmities,  while 
they  were  deemed  licentious  in  their  principles ;  the  prayers  they 
offered  for  those  who  hated  and  persecuted  them ;  the  alms  in  which 
they  suffered  not  the  left  hand  to  know  what  the  right  hand  did ; 
and  all  the  sublime  and  the  beautiful  of  religion  that  passed  under 
the  fig  tree,  shall  be  not  meritoriously,  but  graciously  proclaimed 
before  an  assembled  world.  "  Therefore  judge  nothing  before  the 
time,  until  the  Lord  come,  who  both  will  bring  to  light  the  hidden 
things  of  darkness,  and  will  make  manifest  the  councils  of  the 
hearts  :  and  then  shall  every  man  have  praise  of  God." 


July  13. — "And  roundabout  the  throne  were  four  and  twenty  seats :  and 
upon  the  seats  I  saw  four  and  twenty  elders  sitting,  clothed  in  white  raiment ; 
and  they  had  on  their  heada  crowns  of  gold." — Rev.  iv.  4. 

A  throne  is  for  royalty,  and  reminds  us  of  a  king.  The  King  here 
is  the  King  of  kings,  and  the  Lord  of  lords.  He  "  hath  established 
his  throne  in  the  heavens,  and  his  kingdom  ruleth  over  all."  He 
has  indeed  two  thrones.  The  first  we  approach  on  earth.  It  is  the 
throne  of  grace.  This  is  the  place  of  our  sanctuary,  and  the  source 
of  all  our  relief.  The  way  to  it  we  know ;  and  "  we  have  boldness 
and  access  with  confidence  by  the  faith  of  him."  The  second  we  ap- 

§  roach  in  heaven.  It  is  the  throne  of  glory.  This  is  too  bright  and 
azzling  for  us  to  behold  in  this  weak  state  of  flesh  and  blood — for 
"  flesh  and  blood  cannot  inherit  the  kingdom  of  God."  But  there 
is  a  relation  between  these  two  thrones  :  and  if  we  visit  and  value 
the  one,  and  can  now  say,  "  It  is  good  for  me  to  draw  near  to  God ;" 
we  shall  soon  be  introduced  to  the  other,  and  "  be  for  ever  with 
the  Lord." 

These  four  and  twenty  elders  were  representatives,  not  of  the 
ministers,  but  of  the  whole  Church :  the  number  being  made  up  of 
the  twelve  Patriarchs  and  the  twelve  Apostles;  the  former  the 
emblems  of  the  Jewish,  and  the  latter  of  the  Christian  part  of  it. 

We  may  observe  the  position  of  these  favoured  beings— Their 

seats  "  were  round  about  the  throne."    God  is  the  supreme  good. 

With  him  is  the  fountain  of  life.     He  is  therefore  the  centre  of  their 

attraction ;  and  their  happiness  arises  from  their  nearness  to  him . 

We  see  their  posture— They  were  "  sitting."  John  also  saw  them 


32  JULY  13. 

"  standing  before  the  throne,"  and  "  falling  down  before  the  throne." 
All  is  necessary  to  do  justice  to  the  subject.  Their  standing  is  a 
posture  of  readiness  for  service  ;  and  they  serve  him  day  and  night 
m  his  temple.  Their  falling  down  is  a  posture  of  self-abasement, 
reverence,  and  adoration.  But  sitting  shows  distinction  and  privi- 
lege. Sitting  in  the  presence  of  the  king,  especially  when  upon  his 
throne,  was  limited  to  great  favourites  or  near  relations.  "  When 
therefore  Bath-sheba  went  unto  king  Solomon,  to  speak  unto  him 
for  Adonijah,  the  king  rose  up  to  meet  her,  and  bowed  himself  unto 
her,  and  sat  down  on  his  throne,  and  caused  a  seat  to  be  set  for  the 
king's  mother."  And  the  Lord  Jesus  not  only  calls  his  people  his 
friends,  but  his  kindred — "  The  same  is  my  brother,  and  sister,  and 
mother."  Sitting  is  refreshment  and  rest — we  sit  when  we  come 
in  from  travelling  or  from  toil.  And  they  who  die  in  the  Lord  "  rest 
from  their  labours."  It  is  also  the  posture  of  festive  enjoyment — 
in  allusion  to  which  it  is  said,  "  Many  shall  come  from  the  East  and 
from  the  West,  and  shall  sit  down  with  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven." 

We  have  also  their  apparel — They  were  "  clothed  in  white  rai- 
ment." They  had  complied  with  the  Saviour's  invitation,  who  had 
counselled  them  to  buy  of  him  white  raiment,  that  they  might  be 
clothed  :  and  we  are  informed  what  this  was ;  "  the  fine  linen  is  the 
righteousness  of  saints."  This  is  two-fold.  It  is  their  justifying 
righteousness,  of  which  Paul  speaks  when  he  says,  "  that  I  may  be 
found  in  him  ;  not  having  mine  own  righteousness,  which  is  of  the 
law,  but  that  which  is  of  faith."  In  this  righteousness  believers  are 
not  only  absolved,  but  "  exalted."  They  have  more  to  appear  in 
than  Adam  in  Paradise  :  his  righteousness  was  finite,  theirs  is  infi- 
nite ;  his  was  the  righteousness  of  a  creature,  theirs  is  "  the  righte- 
ousness of  God." — And  it  is  their  sanctifying  righteousness.  We 
are  required  to  "  put  on  the  Lord  Jesus  Christ,"  by  a  participation 
of  his  qualities,  and  an  imitation  of  his  example.  The  Scripture 
speaks  of  "  the  garment  of  praise ;"  and  of  being  "  clothed  with 
humility."  When  we  read  of  "  keeping  our  garments,"  and  "  not 
defiling  our  garments,"  the  reference  is  to  our  religious  principles, 
and  actions,  and  habits,  which  cover,  and  defend,  and  distinguish, 
and  adorn  the  mind,  as  vestures  do  the  body.  And  to  these  John 
refers  when  he  says,  "  They  have  washed  their  robes,  and  made 
them  white  in  the  blood  of  the  Lamb :"  for  the  righteousness  of 
Christ  needs  no  cleansing.  But  their  obedience  is  defective  and 
polluted,  and  needs  a  sacrifice  to  render  it  acceptable,  and  grace  to 
render  it  rewardable. 

Finally ;  we  are  informed  not  only  of  their  dress,  but  of  their  dig- 
nity. Persons  may  be  clothed  and  not  crowned ;  and  they  may  be 
crowned,  but  not  with  gold ! — But  these  "  had  on  their  heads  crowns 
of  gold."  The  glory  to  which  they  are  advanced  is  of  the  highest 
degree,  and  of  the  most  durable  and  valuable  quality — "  Such  honour 
have  all  his  saints."  It  shows  the  amazing  goodness  of  God  towards 
them;  for  originally  they  were  nothing,  and  viler  than  the  earth. 
They  were  guilty  and  depraved.  But  he  not  only  spares  them,  but 
forgives  them  ;  not  only  relieves  them,  but  enriches  and  dignifies 
them.  What  a  contrast  between  their  lapsed  and  their  restored  con- 
dition !     How  low  the  one,  how  elevated  the  other  !     "  He  raiseth 


JULY  14.  33 

up  the  poor  out  of  the  dust,  and  lifteth  the  needy  out  of  the  dung- 
hill j  that  he  may  set  him  with  princes,  even  with  the  princes  of  his 
people." 

Here  is  scope  and  food  for  ambition — true  ambition — commenda- 
ble ambition.  Let  us  despise  the  groveling  projects  and  pursuits  of 
men  of  the  world,  who  have  their  portion  in  this  life,  and,  by  patient 
continuance  in  well  doing,  seek  for  glory,  honour,  and  immortality. 

Oh !  says  the  Christian,  the  attainment  seems  incredible — But, 
unworthy  as  I  am,  it  is  not  too  great  for  me  to  expect — 

"  There  shall  I  wear  a  starry  crown, 
And  triumph  in  almighty  grace  ; 
While  all  the  armies  of  the  skies 
Join  in  my  glorious  Leader's  praise. '» 


Jdly  14. — "O  God,  thou  art  my  God;  early  will  I  seek  thee:  my  soul 
thirsteth  for  thee,  my  flesh  longeth  for  thee  in  a  dry  and  thirsty  land,  where  no 
water  is ;  to  see  thy  power  and  thy  glory,  so  as  I  have  seen  thee  in  the  sanctuary." 

Psalm  lxiii.  1,  2. 

"  As  the  man  is,  so  is  his  strength :"  and  as  the  man  is,  so  are 
his  desires.  "  They  that  are  after  the  flesh  do  mind  the  things  of 
the  flesh;  and  they  that  are  after  the  Spirit,  the  things  of  the 
Spirit."  Let  persons  therefore  judge  of  themselves  religiously,  by 
their  desires;  and  if  the  stream  does  not  rise  so  high  as  they  could 
wish,  let  them  observe  the  direction  in  which  it  flows.  Let  them 
ascertain  that  their  desire  is  to  the  Lord,  and  the  remembrance  of 
him ;  and  the  promise  assures  them,  "  Blessed  are  they  that  do  hun- 
ger and  thirst  after  righteousness,  for  they  shall  be  filled." 

Natural  men  live  without  God  in  the  world.  God  is  not  in  all 
their  thoughts.  If  he  attempts  to  enter  their  alienated  mind,  he  is 
resisted  as  an  intruder,  and  they  say  unto  God,  Depart  from  us,  we 
desire  not  the  knowledge  of  thy  ways.  But  the  spiritual  delight 
themselves  in  the  Lord.  Their  language  is,  "Where  is  God  my 
Maker  that  giveth  songs  in  the  night?"  "Whom  have  I  in  heaven 
but  thee,  and  there  is  none  upon  earth  that  I  desire  beside  thee." 
"  It  is  good  for  me  to  draw  near  to  God." 

We  here  see  the  strength  of  David's  desire  after  communion  with 
God  in  the  discoveries  and  operations  of  his  glory  and  power  in  his 
house  and  ordinances.  Stronger  terms  could  not  be  employed  to 
express  it.     But  two  things  served  to  excite  and  enhance  it. 

First,  his  present  condition — "My  soul  thirsteth  for  thee,  my  flesh 
longeth  for  thee,  in  a  dry  and  thirsty  land  where  no  water  is."  He 
was  now  driven  out  of  his  country,  exiled  from  his  inheritance, 
and  deprived  of  the  songs  and  services  of  Zion.  And  in  this  condi- 
tion what  does  he  only  or  chiefly  mourn  over  ?  Not  the  loss  of  his 
domestic  and  civil  advantages,  but  of  his  religious.  "WTien  I 
remember  these  things,  I  pour  out  my  soul  in  me :  for  I  had  gone 
with  the  multitude,  I  went  with  them  to  the  house  of  God,  with  the 
voice  of  joy  and  praise,  with  a  multitude  that  keep  holy  day."  How, 
says  he,  I  envy  the  Priests  and  Levites — "  Blessed  are  they  that 
dwell  in  thy  house,  they  will  be  still  praising  thee."  How  I  envy 
the  companies  that  journey  to  Salim,  whatever  be  the  weather  or 
the  road — "  Blessed  is  the  man  whose  strength  is  in  thee ;  in  whose 
heart  are  the  ways  of  them :  who  passing  through  the  valley  of 


34  JULY  14. 

Baca  make  it  a  well;  the  rain  also  filleth  the  pools.  They  go  from 
strength  to  strength,  every  one  of  thern  in  Zion  appeareth  before 
God."  How  I  envy  the  little  birds  that  flee,  and  feed,  and  build  near 
the  sacred  place — "  Yea,  the  sparrow  hath  found  a  house,  and  the 
swallow  a  nest  for  herself,  where  she  may  lay  her  young,  even 
thine  altars,  0  Lord  of  hosts,  my  king  and  my  God."  There  would 
my  nest  be — the  home  of  my  heart — "  My  soul  longeth,  yea,  even 
famteth  for  the  courts  of  the  Lord :  my  heart  and  my  flesh  crieth 
out  for  the  living  God." 

It  has  grown  into  a  proverb,  that  we  never  know  the  worth  of 
blessings  till  we  know  the  want  of  them :  and  the  poet  sings — 

"  How  mercies  brighten  as  they  take  their  flight !" 

Thus  sickness  endears  health.  The  Jews  who  had  always  been 
murmuring  against  Moses,  mourned  for  him  when  dead  many  days ; 
and  no  doubt  sincerely,  and  even  the  more  because  of  their  former 
conduct.  A  minister  may  not  be  neglected:  but  it  is  when  his 
hearers  look  up,  and  see  his  figure  no  more  in  the  pulpit,  and  when 
they  can  no  more  hang  upon  his  lips — it  is  then  they  begin  to  think 
how  they  have  improved  his  labours,  and  are  prepared  for  the  next 
interview;  it  is  then  they  recall  his  sermons,  and  borrow,  and 
transcribe  the  notes  which  others  have  taken  down.  Children  may 
not  have  undervalued  a  mother :  but  the  full  estimation  of  her  im- 
portance is  not  felt  till  her  ears  are  closed  to  all  their  complaints, 
and  their  cares  find  no  longer  an  asylum  in  her  loved  bosom — upon 
this  principle  the  Lord  acts,  and  it  will  account  for  many  of  his 
dispensations.  If  we  do  not  esteem  and  are  not  thankful  for  his 
benefits,  he  suspends  or  withdraws  them.  He  can  easily  deprive 
you  of  any  of  those  religious  opportunities  and  advantages,  from 
which  you  now  suffer  the  most  trifling  excuses  frequently  to  keep 
you.  By  the  loss  of  hearing  he  can  render  you  deaf  to  the  voice  of 
the  charmer,  charm  he  never  so  wisely.  Accident  or  sickness  may 
confine  you  from  the  place  where  his  honour  dwelleth.  Or  a  change 
of  business  or  residence  may  fix  you  in  a  dry  and  thirsty  land, 
where  no  water  is — 

Secondly,  his  former  experience :  "To  see  thy  power  and  thy  glory 
so  as  I  have  seen  thee  in  the  sanctuary.''''  God  is  not  confined  to  tem- 
ples made  with  hands.  His  presence  fills  heaven  and  earth  ;  and 
David  had  seen  his  power  and  his  glory  in  all  his  works  ;  but  he 
knew  the  special  grace  of  the  promise,  "  In  all  places  where  I  record 
my  Name  I  will  come  unto  thee,  and  I  will  bless  thee."  And  they 
who  wait  upon  the  Lord,  and  love  the  habitation  of  his  house,  have 
always  had  proof  of  this,  and  can  say  with  David — "  I  have  seen 
him  m  the  sanctuary.  I  am  not  to  be  disputed  out  of  the  reality  oi* 
my  experience.  I  have  found  him  there,  and  communed  with  him 
as  a  man  talketh  with  his  friend.  The  influence  and  effect  of  the 
intercourse  have  vouched  for  the  nature  of  it.  It  was  not  delusion, 
or  enthusiasm.  It  has  rendered  sin  odious ;  it  has  weaned  me  from 
the  world ;  it  has  drawn  me  heavenward  ;  it  has  taught  me  to  re- 
joice in  Christ  Jesus,  and  to  have  no  confidence  in  the  flesh." 

Others  are  strangers  to  this  experience.  It  is  what  mere  formal- 
ists and  false  apostates  never  knew.  But  it  is  an  incomparable 
advantage  to  the  possessor.     It  confirms  his  confidence  in  divine 


JULY  15.  35 

truth :  he  has  the  witness  in  himself.  It  tends  to  preserve  him  in 
the  way  everlasting  ;  and  serves  to  recall  him  when  he  backslides. 
For  he  may  be  allured  and  drawn  away  for  a  time  by  other  lovers; 
but  he  can  never  lose  the  relish  he  has  had  in  the  enjoyment  of  his 
God  and  Saviour :  and  the  remembrance  will  excite  him  and  re- 
proach him,  and  make  him  long  for  it  to  be  with  him  as  in  months 
past,  when  the  candle  of  the  Lord  shined  upon  his  head,  and  when 
by  his  light  he  walked  through  darkness  ;  when  as  yet  the  Almighty 
was  with  him — "  Then  shall  she  say,  I  will  go,  and  return  to  my 
first  husband,  for  then  it  was  better  with  me  than  now."  Yea,  this 
will  always  serve  as  a  stimulus  to  urge  him  on  in  following  hard 
after  God.  A  person  might  have  been  ready  to  say,  If  David  had 
seen  God,  why  was  he  not  satisfied  ?  But  he  was  not  satisfied  be- 
cause he  had  seen  him.  He  did  not  indeed  want  more  than  God,  but 
he  wanted  more  of  him.  His  enjoyment  only  increased  his  appetite, 
and  his  experience  only  provoked  his  desire — "  To  see  thy  power, 
and  thy  glory,  so  as  I  have  seen  thee  in  the  sanctuary." 

But  what  brings  others  to  the  temple  ?  What  brings  you  ?  Is 
it  custom  ?  or  curiosity  ?  Do  you  come  to  please  your  connections  ? 
or  to  appease  conscience  ?  It  is  surprising  that  some  of  you  attend 
the  service  of  the  sanctuary  so  regularly  and  constantly  as  you  do. 
You  never  saw  his  power  and  glory  there.  You  never  prayed  to 
see  them  before  you  went.  You  never  inquired  whether  you  had 
seen  them  after  you  returned.  This  has  been  the  case  with  some 
of  you  twenty,  forty  years.  Will  such  an  attendance  do  for  a  dying 
hour  ?  Where  now  are  all  the  ordinances  you  have  been  favoured 
with  ?  all  the  sermons  you  have  heard  ?  In  the  record  of  your  guilt 
and  condemnation,  ready  to  be  produced  at  the  last  day. 

But  a  real  Christian  needs  not  threatening  and  authority  to  con- 
strain him  to  attend  the  means  of  grace.  He  feels  them  attractive ; 
he  has  found  it  good  to  be  there — There  he  has  found  the  house  of 
God,  and  the  gate  of  heaven,  and  can  say — 

"  I've  seen  thy  glory  and  thy  power, 
Through  all  thy  temple  shine  ; 
My  God,  repeat  that  heavenly  hour, 
That  vision  so  divine! 

"  Not  all  the  blessings  of  a  feast 
Can  please  my  soul  so  well, 
As  when  thy  richer  grace  I  taste, 
And  in  thy  presence  dwell." 


July  15.—"  The  remnant  of  Israel  shall  not  do  iniquity,  nor  speak  lies ; 
neither  shall  a  deceitful  tongue  be  found  in  their  mouth  ;  for  they  shall  feed  and 
lie  down,  and  none  shall  make  them  afraid." — Zeph.  iii.  13. 

Of  the  subjects  of  divine  grace  here  spoken  of  we  may  remark — 
Their  number  :  "  a  remnant."  A  remnant  is  a  small  part  com- 
pared with  the  whole.  We  should  be  liberal  in  our  opinions  of  men, 
but  we  are  not  to  sacrifice  truth  upon  the  altar  of  candour :  and  we 
should  always  speak,  not  from  our  feelings,  but  from  our  convictions ; 
and  always  make  our  appeal  to  the  law  and  to  the  testimony.  Some 
think  few  are  wicked  enough  to  be  turned  into  hell,  and  that  very 
little  is  required  to  constitute  a  claim  to  eternal  life.  But  the  sen- 
timent is  very  injurious.  It  allows  them  to  be  satisfied  with  the 
state  they  are  in  themselves,  and  keeps  them  from  endeavouring  to 


36  JULY  15. 

save  their  fellow-creatures,  whom  they  view  as  safe  already.  Nor 
is  it  less  false.  Take  the  characters  of  real  Christians  as  they  arc 
found  in  the  faithful  word,  and  compare  them  with  those  who  are 
living  around  you,  and  how  few  will  come  up  to  the  representations  ? 
And  does  not  the  Scripture  tell  us  that  they  are  "jewels,"  for  their 
rareness  as  well  as  worth  ;  that  they  are  "  a  little  flock"  in  a  large 
field ;  that  they  are  "  a  garden"  in  a  vast  wilderness ;  that  they  are 
*  as  the  shaking  of  an  olive  tree,  two  or  three  berries  in  the  top  of 
the  uttermost  bough,  four  or  five  in  the  outmost  fruitful  branches 
thereof?"  Strait  is  the  gate  and  narrow  is  the  way  that  leadeth  unto 
life,  and  few  there  be  that  find  it.  Yet  God  has  never  left  himself 
without  witness  :  he  has  always  had  a  people  for  his  Name ;  and 
this  has  been  our  case  as  a  nation ;  "  for  except  the  Lord  of  hosts 
had  left  unto  us  a  very  small  remnant,  we  should  have  been  as 
Sodom,  and  we  should  have  been  like  unto  Gomorrah."  But  though 
the  remnant  has  been  small  relatively,  it  has  been  considerable  in 
the  aggregate  ;  and  is  now  increasing ;  and  will  increase.  We  have 
seen  great  things  ;  and  our  children  will  see  yet  greater ;  for  "  he 
shall  cause  them  that  come  of  Jacob  to  take  root :  Israel  shall  blos- 
som and  bud,  and  fill  the  face  of  the  world  with  fruit." 

Of  their  sanctity :  "  they  shall  not  do  iniquity."  This  must  be 
taken  with  some  restriction.  We  would  not  plead  for  sin  ;  but  we 
must  not  oppose  the  testimony  of  God,  which  assures  us  that  "  there 
is  not  on  earth  a  just  man  that  doeth  good  and  sinneth  not."  "If 
we  say  we  have  no  sin,"  says  John,  "  the  truth  is  not  in  us."  And 
James  says,  "  In  many  things  we  offend  all.  But  they  are  not 
"  workers  of  iniquity,"  and  "  evil  doers."  Sin  does  not  reign  in 
them ;  they  do  not  obey  it  in  the  lusts  thereof.  There  is  no  sin  in 
which  they  knoAvingly  live.  They  hate  every  false  way;  and 
esteem  all  his  commandments  concerning  all  things  to  be  right. 
He  that  has  "  true  holiness"  cannot  be  satisfied  without  perfect  holi- 
ness. He  therefore  prays  to  be  sanctified  throughout,  body,  soul, 
and  spirit :  and  whatever  falls  short  of  this  is  matter  of  grief  and 
humiliation  to  him. 

Of  their  sincerity  :  "  they  shall  not  speak  lies,  neither  shall  a  de- 
ceitful tongue  be  found  in  their  mouth."  A  part  is  put  for  the  whole ; 
and  the  quality  of  their  speech  is  designed  to  express  the  inward 
temper  of  their  minds.  They  shall  be  Israelites  indeed,  in  whom 
there  is  no  guile.  Every  thing  is  lies  with-  God  that  does  not  accord 
with  the  state  of  the  heart ;  and  only  an  upright  spirit  can  maintain 
a  deceitless  tongue.  The  fruit  partakes  of  the  nature  of  the  tree. 
What  is  in  the  well  will  be  in  the  bucket :  what  is  in  the  warehouse 
will  be  in  the  shop.  "A  good  man  out  of  the  good  treasure  of  his 
heart  bringeth  forth  good  things ;  for  out  of  the  abundance  of  the 
heart  the  mouth  speaketh."  Infirmity  is  not  hypocrisy.  They  are 
not  mere  pretenders.  They  do  not  draw  on  a  fine  white  glove  over 
a  filthy  leper's  hand.  They  are  not  like  a  painted  sepulchre,  fair 
without,  and  rottenness  within.  They  are  not  mere  actors  on  a 
stage ;  but  are  really  what  they  appear  to  be.  Their  integrity  is 
peculiarly  known  by  this — there  is  nothing  of  which  they  are  more 
afraid  than  self-deception.  They  therefore  come  to  the  light.  They 
examine  themselves  by  the  rule  of  the  word.  They  implore  the 
inspection  of  God  himself:    "  Search  me,  0  God,  and  know  my 


JULY  16.  37 

heart :  try  me,  and  know  my  thoughts :  and  see  if  there  be  any 
wicked  way  in  me,  and  lead  me  in  the  way  everlasting." 

Of  their  privileges :  "  they  shall  feed  and  lie  down,  and  none  shall 
make  them  afraid."  Thus  their  blessedness  is  expressed  pastorally, 
and  includes  three  things.  First,  pasture  ;  they  shall  "  feed."  As 
his  sheep  are  men,  their  food  must  be  something  intellectual  and 
spiritual ;  and  as  they  are  new  creatures  it  must  be  something  con- 
genial with  their  new  appetites.  And  we  read  of  the  provision  of 
God's  house,  and  of  his  people  being  satisfied  with  his  goodness. 
The  ordinances  of  religion  are  the  places  in  which  they  are  fed,  but 
they  are  not  the  food  itself.  What  says  the  Saviour  ?  "I  am  the 
bread  of  life."  "  He  that  eateth  me  even  he  shall  live  by  me." 
Secondly,  repose ;  and  shall  "  lie  down."  In  an  eastern  climate, 
and  in  a  warm  day,  how  desirable  would  the  refreshment  of  rest 
be  ?  and  therefore  the  Church  says,  Tell  me,  not  only  where  thou 
feedest,  but  "  where  thou  makest  thy  flock  to  rest  at  noon  ?"  And 
this  David  enjoyed  and  acknowledged;  he  not  only  feedeth  me  be- 
side the  still  waters,  but  he  "  maketh  me  to  lie  down  in  green  pas- 
tures." I  cannot  explain  this  to  you  if  your  own  experience  does 
not.  I  cannot  enable  you  to  comprehend  what  that  peace  with  God 
is  which  they  feel  who  are  justified  by  faith ;  what  that  contentment 
is  that  springs  from  communion  with  an  infinite  good;  what  that 
dwelling  at  ease  is  which  the  soul  realizes  that  casts  its  burden 
upon  the  Lord,  and  is  careful  for  nothing.  Thirdly,  security  :  and 
"  none  shall  make  them  afraid."  Sheep  are  the  most  timid  of  all 
animals;  every  appearance  and  movement  alarms  them.  And  this 
is  too  much  the  case  with  those  they  represent.  But  things  are 
spoken  of  in  the  Scripture  according  to  their  proper  tendency  and 
effect.  The  righteous  are  bold  as  a  lion — that  is,  they  ought  to  be 
so ;  their  duty  requires  it :  their  principles  justify  it.  Nothing  should 
make  them  afraid;  because  nothing  shall,  nothing  can  injure  them. 
God  has  amply  provided  for  their  confidence ;  and  when  they  can 
apprehend  it  by  faith,  they  can  be  in  quiet  from  the  fear  of  evil  • 
they  can  "  dwell  safely  in  the  wilderness,  and  sleep  in  the  woods." 
Happy  art  thou,  O  Israel !  who  is  like  unto  thee,  O  people  saved  of 
the  Lord  !  Visit  me,  0  Lord,  with  thy  salvation ;  and  let  me  glory 
with  thine  inheritance. 


July  16.—"  Which  hope  we  have  as  an  anchor  of  the  soul,  both  sure  and 
steadfast."— Heb.  vi.  19. 

Among  the  advantages  by  which  a  Christian  is  distinguished  he  is 
peculiarly  characterized  by  the  possession  of  hope.  This  hope  is 
called  "  a  good  hope  through  grace :"  and  the  goodness  of  it  is  to 
be  seen  in  its  utility  and  certainty. 

The  usefulness  of  it  is  here  expressed  by  a  metaphor.  We  have 
this  hope  as  "  an  anchor  of  the  soul."  It  will  be  easy  to  show  the 
simple  force  of  the  comparison.  The  ship  is  anchored  even  in  the 
harbour  or  port  to  keep  it  from  being  driven  while  lading  or  unla- 
ding :  and  to  this  we  liken  the  use  of  hope  in  the  common  concerns 
and  engagements  of  the  Christian  life :  without  it  we  could  not  be 
fixed  trusting  in  the  Lord,  but  should  be  all  fluctuation  and  unsteadi- 
ness ;  and  instability  is  incompatible  with  excellency — "  Unstable 

Vol.  H.  4 


3S  JULY  16. 

as  water,  thou  shalt  not  excel."  But  the  main  use  of  the  anchor  is 
to  hold  the  vessel  in  rough  and  tempestuous  weather,  when  the 
mariner  is  unable  to  steer  Avithout  danger  of  running  on  rocks  or 
quicksands.  This  world  which  we  have  to  cross  is  a  sea;  and  we 
shall  be  piteously  mistaken  if  we  reckon  upon  nothing  but  calms  or 
breezes.  Does  the  word  of  God  encourage  such  an  expectation? 
Does  it  not  forbid  us  to  consider  storms  as  strange  things  ?  In  all 
ages  have  not  the  afflictions  of  the  righteous  been  many  ?  And  what 
is  to  secure  them  in  persecutions,  losses,  troubles  personal  and  rela- 
tive, conflicts  without  and  fears  within  ? 

"Amidst  temptations  sharp  and  long, 
My  soul  to  this  dear  refuge  flies  ; 
Hope  is  ray  anchor  firm  and  strong, 
When  tempests  roar  and  billows  rise." 

He  that  walketh  in  darkness  and  hath  no  light  is  to  "  trust  in  the 
Lord,  and  to  stay  upon  his  God."  This  David  recommended  to 
others :  "  Let  Israel  hope  in  the  Lord."  This  he  enjoined  upon  his 
own  soul :  "  Hope  thou  in  God."  This  he  approved  from  his  own 
experience,  for  he  had  found  it  available :  "  I  had  fainted  unless  I 
had  believed  to  see  the  goodness  of  the  Lord  in  the  land  of  the 
living." 

We  also  read  of  the  "  patience  of  hope,"  because  hope  is  neces- 
sary to  cheer  and  sustain  it.  In  nature  there  are  wintry  months 
between  the  sowing  and  the  reaping.  And  in  the  Christian  there 
is  the  prayer  of  faith,  the  work  of  faith,  the  fight  of  faith,  the 
life  of  faith,  the  walk  of  faith,  before  he  receives  "  the  end  of  his 
faith,  the  salvation  of  his  soul."  Though  all  the  promises  of  God 
are  faithful,  many  of  them  are  not  immediately  fulfilled.  Here 
then  patience  is  necessary,  and  sometimes  "  long  patience."  But 
we  are  naturally  full  of  impatience ;  and  therefore  we  should  be  in 
danger  of  giving  up  the  case  as  lost,  and  saying,  with  the  unbe- 
lieving nobleman,  "What  should  I  wait  for  the  Lord  any  longer?" 
Did  not  this  hope  whisper,  "  Wait  on  the  Lord,  be  of  good  courage, 
and  he  shall  strengthen  thine  heart?"  Wait  I  say  on  the  Lord. 
Though  he  delays,  he  cannot  refuse.  The  delay  also  is  founded  in 
kindness  and  in  wisdom.  The  Lord  is  a  God  of  judgment;  and 
blessed  are  all  they  that  wait  on  him.  All  will  be  well — all  is  well 
— "All  the  ways  of  the  Lord  are  mercy  and  truth." 

But,  says  Cowper — 

"  Dangers  of  every  shape  and  name 
Attend  the  followers  of  the  Lamb, 
Who  leave  the  world's  deceitful  shore, 
And  leave  it  to  return  no  more." 

Many  of  them  therefore  do  not  regard  suffering  only — There  are 
the  perils  of  indulgence,  of  ease,  of  agreeable  connexions,  of  suc- 
cess in  business,  of  wealth,  of  fame :  and  we  know  who  hath  said, 
"  the  prosperity  of  fools  shall  destroy  them."  Here  again  "  we  are 
saved  by  hope."  What  is  the  smile  of  a  man  to  the  honour  that 
cometh  from  God  only  ?  What  is  earth  to  a  better  country,  "  even 
a  heavenly  ?"  How  came  Moses  to  refuse  to  be  called  trie  son  of 
Pharaoh's  daughter  ?  "He  had  respect  unto  the  recompense  of  the 
reward."  How  came  Abraham  to  "sojourn  in  the  land  of  promise 
as  in  a  strange  country,  dwelling  in  tabernacles  with  Isaac  and 
Jacob,  the  heirs  with  him  of  the  same  promise  ?   "  He  looked  for  a 


JULY  17.  39 

city  which  had  foundations,  whose  builder  and  maker  is  God." 
Thus  the  Hebrews  took  joyfully  the  spoiling  of  their  goods,  know- 
ing in  themselves  that  they  had  a  better  and  an  enduring  substance. 
Thus  it  is  that  we  are  preserved  from  the  power  of  worldly  tempta- 
tions. Narrow  and  barren  commons  may  urge  the  sheep  to  wander; 
but  it  is  otherwise  with  the  green  pastures  and  still  waters.  Fill  a 
Christian  with  all  ioy  and  peace  in  believing,  and  he  has  no  room 
to  "  covet  after  evil  things" — His  exposure  is  when  "  the  consola- 
tions of  God  are  small  with  him." 

But  this  hope,  as  an  anchor  of  the  soul,  is  "sure  and  steadfast:" 
and  as  to  certainty,  the  truth  far  exceeds  the  figure.  In  other  cases 
the  anchor  does  not  always  save  the  ship,  but  the  ship  is  driven 
from  its  holdings  and  dashed  to  pieces.  But  this  hope  always  se- 
cures the  Christian  ;  there  never  was  an  instance  in  which  it  was 
known  to  fail.  This  is  an  incomparable  recommendation.  Nothing 
is  so  wretched  as  the  disappointment  of  hope.  And  yet  what  is  more 
common  than  the  wreck  of  human  expectation,  with  regard  to  all 
earthly  things  ?  But  nothing  can  equal  the  disappointment  of  that 
hope  which  regards  the  soul  and  eternity  !  How  dreadful  for  a  man 
to  live  in  expectation  of  all  that  God  has  promised,  and  come  short 
at  last :  to  go  with  confidence  to  the  very  door,  and  knock,  Lord, 
Lord,  open  to  us  ;  and  then  hear  from  within,  I  never  knew  you — 
Depart !  Yet  such  will  be  the  issue  of  every  religious  hope  but  this. 
It  is  this,  and  this  alone,  that  "  maketh  not  ashamed ;"  and  is  as 
"  sure  and  steadfast"  as  God  himself  can  make  it. 

And  therefore  the  thing  is,  whether  we  can  say  "  which  hope  we 
have."  It  is  not  only  desirable,  but  possible  to  know  this.  Only, 
in  deciding,  there  is  nothing  concerning  which  Ave  should  be  more 
careful.  What  reason  can  we  show  for  having  this  hope  in  us  ? 
Have  we  any  better  evidence  than  "  a  form  of  knowledge,"  or  "  a 
form  of  godliness,"  while  we  "  deny  the  power  thereof."  How  is 
this  hope  founded  ?  Is  the  Lord  our  righteousness  and  strength  its 
only  basis  ?  How  does  it  operate  ?  For  a  dead  hope  is  no  better 
than  a  dead  faith.  The  hope  of  Christians  is  a  living  and  a  lively 
hope  :  it  will  induce  us  to  value  ;  to  seek  after  ;  and  long  to  enjoy 
and  resemble  the  glorious  object  of  it.  "  He  that  hath  this  hope  in 
him  purifieth  himself  even  as  he  is  pure." 


July  17. — "And  when  they  had  gone  through  the  isle  unto  Paphos,  they 
found  a  certain  sorcerer,  a  false  prophet,  a  Jew,  whose  name  was  Bar-Jesus ; 
which  was  with  the  deputy  of  the  country,  Sergius  Paulus,  a  prudent  man ; 
who  called  for  Barnabas  and  Saul,  and  desired  to  hear  the  word  of  God.  But 
Elymas  the  sorcerer  (for  so  is  his  name  by  interpretation)  withstood  them,  seek- 
ing to  turn  away  the  deputy  from  the  faith.  Then  Saul,  (who  also  is  called 
Paul,)  filled  with  the  Holy  Ghost,  set  his  eyes  on  him,  and  said,  O  full  of  all 
subtilty  and  all  mischief,  thou  child  of  the  devil,  thou  enemy  of  all  righte- 
ousness, wilt  thou  not  cease  to  pervert  the  right  ways  of  the  Lord  ?  And  now, 
behold,  the  hand  of  the  Lord  is  upon  thee,  and  thou  shalt  be  blind,  not  seeing  the 
sun  for  a  season.  And  immediately  there  fell  on  him  a  mist  and  a  darkness  ; 
and  he  went  about  seeking  some  to  lead  him  by  the  hand.  Then  the  deputy, 
when  he  saw  what  was  done,  believed,  being  astonished  at  the  doctrine  of  the 
Lord."— Acts  xiii.  6—12. 

When  in  their  ministerial  tour  from  Antioch  Paul  and  Barnabas 
reached  Paphos,  they  not  only  found  there  the  celebrated  temple  of 


40  JULY  17. 

Venus,  with  all  the  sensualities  attached  to  it ;  but  had  to  encounter 
another  and  a  peculiar  adversary.  There  is  no  going  on  in  the  cause 
of  God  without  opposition— for 

•'  Satan  rages  at  his  loss, 
And  hates  the  doctrines  of  the  cross." 

And  he  never  succeeds  better  than  when  he  throws  himself  into 
worldly  professors  and  false  teachers  ;  and  employs  fraud  rather  than 
force,  and  address  rather  than  open  persecution.  When  therefore 
Sergius  Paulus,  a  prudent  man,  called  for  the  Apostles,  being  de- 
sirous of  hearing  the  word  of  God ;  Elymas  the  sorcerer  withstood 
them,  and  sought  to  turn  away  the  deputy  from  the  faith,  that  is, 
from  the  hearing  of  it.     A  willingness  to  hear  is  often  a  token  for 

food,  even  if  for  the  time  it  does  not.  arise  from  the  best  motive.  It 
rings  people  to  the  pool  where  they  are  in  readiness  for  the  trou- 
bling of  the  water.  They  are  in  the  way  of  the  means ;  and  faith 
cometh  by  hearing.  We  should  therefore  endeavour  to  bring  people 
under  the  sound  of  the  Gospel.  We  may  learn  our  duty  from  the 
enemy  of  our  souls.  He  does  all  in  his  power  to  keep  people  from 
hearing,  especially  the  great.  And  with  them  he  is  often  successful. 
They  think  it  is  proper  for  others,  but  excuse  themselves,  not  con- 
sidering that  none  need  it  so  much  because  of  their  dangers,  and  be- 
cause of  the  influence  of  their  example. 

— But  what  did  Paul  ?  Observe,  First,  his  reproof.  "  Full  of  the 
Holy  Ghost,  he  set  his  eyes  on  him,  and  said,  0  full  of  all  subtilty 
and  all  mischief,  thou  child  of  the  devil,  thou  enemy  of  all  righte- 
ousness, wilt  thou  not  cease  to  pervert  the  right  ways  of  the  Lord  V* 
We  are  not  fond  of  hard  names  and  harsh  language ;  and  there  is 
nothing  we  should  more  guard  against  than  mingling  our  passions 
in  the  cause  of  truth :  "  for  the  wrath  of  man  worketh  not  the  righte 
ousness  of  God."  The  same  actions  require  not  only  the  same  cii 
cumstances,  but  the  same  warrant.  When  therefore  the  Samari- 
tans would  not  receive  our  Saviour  when  he  was  going  up  to  Jeru- 
salem, and  James  and  John  seeing  this  said,  "  Lord,  wilt  thou  that 
we  command  fire  to  come  down  from  heaven,  and  consume  them, 
even  as  Elias  did  ?"  he  turned,  and  rebuked  them,  and  said,  "  Ye 
know  not  what  manner  of  spirit  ye  are  of.  For  the  Son  of  man  is 
not  come  to  destroy  men's  lives,  but  to  save  them."  Paul  not  only 
knew  the  depravity  of  this  wretch,  how  he  misrepresented  their  doc- 
trine, and  calumniated  their  designs  ;  but  he  was  "  filled"  with  the 
Spirit  as  '  a  spirit  of  judgment  and  of  burning  ;"  he  spoke  in  the 
name  of  the  Lord,  and  as  a  prophet,  whose  appeal  was  sanctioned 
by  the  event.  Observe,  secondly,  his  denunciation.  "  And  now, 
behold,  the  hand  of  the  Lord  is  upon  thee,  and  thou  shalt  be  blind, 
not  seeing  the  sun  for  a  season.  And  immediately  there  fell  on  him 
a  mist  and  a  darkness  ;  and  he  went  about  seeking  some  to  lead  him 
by  the  hand."  The  doom  had  five  characters.  It  corresponded  with 
the  crime — Here  was  blindness  for  blindness  ;  judicial  blindness  for 
criminal  blindness.  It  was  suddenly  inflicted — "  Immediately  there 
fell  on  him  a  mist  and  a  darkness."  It  was  comparatively  mild — 
It  was  only  the  loss  of  sight :  but  Ananias  and  Sapphira  were  struck 
dead.  It  was  temporary — He  was  not  to  "  see  the  sun  for  a  season." 
It  was  useful — Like  other  judgments  at  the  beginning  of  the  Gos- 


JULY  17.  41 

pel,  it  was  to  guard  Christianity  from  abuse,  and  to  awaken  atten- 
tion, that  others  might  hear  and  fear,  and  turn  unto  the  Lord.  And 
as  this  was  the  design,  so  this  was  the  effect  of  it — 

— And  we  see  that  the  word  of  the  Lord  is  not  bound.  Men  may 
show  their  malignity  to  it,  but  they  cannot  hinder  its  spread  or  its 
efficacy.  Yea,  their  oppositions  will  be  more  than  harmless,  and 
turn  out  rather  unto  the  furtherance  of  the  Gospel.  Thus  we  here 
find  the  wrath  of  man  praising  God,  by  giving  rise  to  a  miracle 
which  produced  a  growing  effect  on  the  mind  of  Sergius  Paulus. 
What  was  this  effect  ?  "  Then  the  deputy,  when  he  saw  what  was 
done,  believed,  being  astonished  at  the  doctrine  of  the  Lord." 

First,  "  he  believed."  We  know  that  there  is  a  faith  which  is  not 
saving  and  influential.  It  is  the  effect  not  of  principle,  but  impres- 
sion ;  evidence  for  the  time  overpowering  doubt,  but  leaving  the 
heart  unchanged.  James  speaks  much  of  this  belief.  And  our  Sa- 
viour often  met  with  it.  Thus  "  when  he  was  in  Jerusalem  at  the 
Passover,  in  the  feast  day,  many  believed  in  his  name,  when  they 
saw  the  miracles  which  ne  did.  But  Jesus  did  not  commit  himself 
unto  them,  because  he  knew  all  men,  and  needed  not  that  any  should 
testify  of  man :  for  he  knew  what  was  in  man."  How  many  are 
there  now  living  who  admit  every  truth  their  ministers  teach  into 
their  judgments  ;  but  there  they  lie  like  bodies  in  coffins,  dead  being 
alone.  We  hope,  however,  this  was  not  the  case  here ;  but  that  the 
deputy  believed  to  the  saving  of  the  soul ;  not  only  assenting,  but 
acquiescing,  trusting  in  the  Lord  Jesus,  and  becoming  his  follower. 

Secondly,  he  was  also  "  astonished  at  the  doctrine  of  the  Lord." 
Every  thing  was  adapted  to  produce  this  feeling  in  him.  The  doc- 
trine was  perfectly  novel.  We  who  are  familiar  with  it  from  our 
youth  up,  cannot  well  imagine  how  it  must  strike  the  mind  of  those 
to  whom  it  is  introduced  for  the  first  time  !  They  may  well  be  said 
to  be  called  out  of  darkness  into  marvellous  light.  Yet  there  is  a 
degree  of  this  in  every  converted  soul.  Experience  is  very  different 
from  theory :  and  when  we  are  taught  of  God  we  have  other  views 
of  those  very  things  of  which  we  have  read  and  heard  before.  The 
nature  of  it  surprised  him.  It  contained  the  deep  things  of  God. 
Great  is  the  mystery  of  godliness — God  manifest  in  the  flesh — One 
dying  for  all — He  who  knew  no  sin,  made  sin  for  us,  that  we  might 
be  made  the  righteousness  of  God  in  him — Christ  dwelling  in  our 
hearts  by  faith  !  How  mysterious  the  scheme  !  And  yet  as  pure 
as  it  is  deep,  requiring  us  to  cleanse  ourselves  from  all  filthiness  of 
flesh  and  spirit,  and  to  avoid  the  very  appearance  of  evil.  The  ef- 
ficiency also  would  strike  him.  He  now  viewed  the  Apostles  as  the 
oracles  of  God,  and  considered  what  they  said  as  his  word — and  so 
it  was — and  he  saw  it  was.  For  no  sooner  had  Paul  spoken  than 
it  was  supernaturally  accomplished.  And  this  could  be  justly  ex- 
tended to  every  thing  else  :  for  "  the  word  of  God  is  quick  and  pow- 
erful." How  much  more  of  this  can  we  see  than  he  saw.  Since 
then  how  mightily  has  it  grown  and  prevailed.  How  has  it  banish- 
ed idolatry — tamed  the  savageness  of  the  multitude — comforted 
the  desponding — changed  the  disposition  of  the  ungodly — and  ena- 
bled those  who  have  every  thing  to  enslave  them  to  earth,  to  live 
with  their  conversation  in  heaven.  What  other  doctrine  has  ever 
been  so  "  glorified  ?" 

4* 


42  '  JULY  18. 

And  this  is  the  word  which  by  the  Gospel  is  preached  unto  us. 
Many  despise  it  and  turn  from  it.  How  do  we  regard  it  ?  Do  we 
believe  it  ?  And  does  our  life  vouch  for  our  faith  ?  Can  we  say 
with  David,  "  Thy  testimonies  are  wonderful,  therefore  thy  servant 
loveth  them."  Some  would  consider  a  regard  that  rose  to  admira- 
tion and  astonishment  as  weakness  of  mind.  But  it  is  more  than 
justified  by  prophets,  by  angels,  by  God  himself,  who  has  magnified 
his  word  above  all  his  name.  How  little  and  mean  are  other  things 
at  which  we  wonder  !  Here  is  enough  to  fix,  and  fill,  and  employ 
the  mind  for  ever  !  But  let  us  not  be  found  in  the  number  of  those 
who  "  wonder  and  perish."  Let  us  pray  that  the  Holy  Spirit  may 
lead  us  into  all  truth,  that  we  may  know  the  excellency  of  it  from 
its  influence  in  ourselves,  and  recommending  it  to  others,  be  able  to 
say  with  John,  "  That  which  we  have  seen  and  heard  declare  we 
unto  you,  that  ye  also  may  have  fellowship  with  us  :  and  truly  our 
fellowship  is  with  the  Father,  and  with  his  Son  Jesus  Christ." 


July  18. — "And  some  days  after  Paul  said  unto  Barnabas,  Let  us  go  again 
and  visit  our  brethren  in  every  city  where  we  have  preached  the  word  of  the 
Lord,  and  see  how  they  do." — Acts  xv.  36. 

Nothing  can  be  more  pleasing  to  a  Christian  than  to  study  the 
life  of  our  Saviour ;  to  follow  him  from  place  to  place  ;  to  hear  him 
preaching  the  Gospel  of  the  kingdom ;  to  see  him  feeding  the  hungry, 
opening  the  eyes  of  the  blind,  raising  the  dead,  and  going  about  do- 
ing good.  We  may  feel  a  considerable  degree  of  the  same  pleasure 
in  reading  the  acts  of  the  Apostles.  The  Apostles  in  the  Church  of 
God  were  next  to  him  in  order  of  time,  and  next  to  him  in  dignity, 
and  next  to  him  in  supernatural  endowments,  suffering,  and  useful- 
ness. But  in  all  things  he  must  have  the  pre-eminence.  He  is 
fairer  than  the  children  of  men.  In  following  him  we  find  nothing 
to  scandalize  or  to  distress.  No  censure  ever  attaches  to  his  temper 
or  conduct ;  he  is  always  in  character  with  himself  as  the  Holy  One 
of  God ;  and  we  exclaim  with  the  multitude,  "  He  hath  done  all 
things  well."  But  it  is  otherwise  when  we  follow  men,  good  men, 
great  men,  inspired  men — "  The  best  of  men  are  but  men  at  the 
best." 

An  instance  of  which  comes  before  us  this  evening  in  the  dispute 
between  Paul  and  Barnabas.  It  will  yield  us  several  instructive 
meditations. 

We  begin  with  Paul's  proposal  to  Barnabas — "  Let  us  go  again 
and  visit  our  brethren  in  every  city  where  we  have  preached  the 
word  of  the  Lord,  and  see  how  they  do."  The  manner  in  which  he 
speaks  of  the  persons  regarded  is  observable  :  he  calls  them  "  our 
brethren."  Our  Lord  had  said  to  his  disciples,  Call  no  man  master, 
and  be  not  ye  called  masters,  for  one  is  your  master,  even  Christ, 
and  all  ye  are  brethren.  And  they  strictly  adhered  to  the  command. 
Paul  does  not  avail  himself  of  his  office,  talents,  or  success,  to  lord 
it  over  God's  heritage.  He  exercised  no  dominion  over  their  faith, 
but  was  a  helper  of  their  joy.  The  fraternal  relation  results  from 
our  very  nature  ;  for  God  has  made  of  one  blood  all  the  nations  of 
men,  and  they  are  all  derived  from  one  father,  the  first  man,  Adam 
— so  that  wherever  I  see  a  human  being  I  see  a  brother.     But  the 


JULY  18.  43 

Apostle  here  refers  to  the  subjects  of  divine  grace.  They  are  new- 
creatures  ;  they  are  born  again ;  but  they  are  born  of  the  same  Spirit, 
they  are  redeemed  by  the  same  blood,  justified  by  the  same  righte- 
ousness) heirs  of  the  same  glory  :  and  -while  partaking  of  "  the  com- 
mon salvation,"  a  communion  subsists  between  them,  unaffected 
by  any  difference  of  opinion,  or  distinction  of  circumstances. 

These  were  universally  esteemed  by  Paul ;  and  he  could  say, 
"  Grace  be  with  all  them  that  love  our  Lord  Jesus  Christ  in  since- 
rity." But  the  persons  he  now  wished  to  see  were  known  to  him 
and  Barnabas.  They  had  been  blessed  under  their  former  minis- 
try; for  they  had  preached  to  them  the  word  of  the  Lord  before.  It 
is  natural  for  those  who  are  spiritual  fathers  to  feel  a  peculiar  affec- 
tion for  their  own  offspring.  If  we  have  planted  a  tree  we  feel 
interested  in  its  life  and  growth.  What  wonder  then  that  Paul 
should  wish  to  water  what  they  had  planted ;  or  that  having  sown 
the  seed,  he  wished  to  see  the  blade,  the  ear,  and  full  corn  in  the 
ear.  And  the  state  of  things  required  their  inspection.  The  first 
Churches  were  exposed  to  a  thousand  discouragements  and  dangers. 
How  soon  were  the  Galatians  "bewitched"  from  the  truth, and  lost 
the  blessedness  they  had  spoken  of.  There  were  deceitful  workers 
at  Corinth,  and  one  wretch,  as  specious  as  he  was  injurious,  who 
transformed  himself  into  an  angel  of  light.  At  Ephesus  from 
among  themselves  arose  men,  speaking  perverse  things,  and  draw- 
ing away  disciples  after  them.  Wherever  the  good  seed  was  sown 
the  enemy  was  sure  to  sow  tares.  It  was  natural  therefore  that 
Paul  should  be  concerned  to  visit  "every  city"  where  they  had 
laboured,  to  know  their  estate,  to  refute  any  error  in  doctrine,  to 
oppose  any  corruption  in  practice,  to  warn  the  unruly,  to  comfort 
the  feebleminded,  to  uphold  the  weak;  and  to  help  them  much  who 
had  believed  through  grace — How  well  could  he  say,  "  That  which 
cometh  upon  me  daily,  the  care  of  all  the  Churches.  Who  is  weak, 
and  I  am  not  weak?  who  is  offended,  and  I  burn  not?" 

See  the  zeal  of  this  man  of  God — "  Let  us  go  again  and  visit 
our  brethren  in  every  city  where  we  have  preached  the  word  of  the 
Lord,  and  see  how  they  do" — He  was  never  weary  in  well-doing. 
He  made  the  end  of  one  good  work  the  beginning  of  another ;  and 
considered  nothing  done  while  any  thing  remained  to  be  done. 
What  he  said  of  himself  as  a  Christian  applied  equally  to  his 
character  as  a  preacher  and  an  apostle :  "  I  count  not  myself  to 
have  apprehended :  but  this  one  thing  I  do,  forgetting  those  things 
which  are  behind,  and  reaching  forth  unto  those  things  which  are 
before,  I  press  toward  the  mark  for  the  prize  of  the  high  calling 
of  God  in  Christ  Jesus."  To  those  who  were  ignorant  of  the 
principle  that  actuated  him  in  these  "  labours  more  abundant,  and 
deaths  oft,"  he  appeared  like  a  man  deranged ;  and  he  was  so,  when 
judged  by  the  wisdom  of  the  world,  which  is  foolishness  with  God. 
But,  says  he,  "  Whether  we  be  beside  ourselves,  it  is  to  God :  or 
whether  we  be  sober,  it  is  for  your  cause.  For  the  love  of  Christ 
constraineth  us ;  because  we  thus  judge,  that  if  one  died  for  all, 
then  were  all  dead :  and  that  he  died  for  all,  that  they  which  live 
should  not  henceforth  live  unto  themselves,  but  unto  him  which 
died  for  them,  and  rose  again."  Hence  too  when  he  mentions  his 
losses  and  persecutions  he  adds,  "  For  the  which  cause  I  also  suffer 


44  JULY  19. 

these  things :  nevertheless  I  am  not  ashamed :  for  I  know  whom  I 
have  believed,  and  am  persuaded  that  he  is  able  to  keep  that  which 
I  have  committed  unto  him  against  that  day." 

But  Paul's  zeal  was  always  according  to  knowledge.  Like  the 
healthful  heat  of  the  body,  it  made  him  glow,  but  did  not  like  a  fever 
burn  up  his  brain.  No  person  of  so  much  natural  sanguineness  of 
temper,  and  so  much  spiritual  fervour,  ever  had  so  much  prudence,  or 
was  so  authorized  from  his  own  example  to  say  to  others,  "  Be  ye  not 
unwise,  but  understanding  what  the  fear  of  the  Lord  is" — Hence 
his  wish  here  not  to  go  alone,  but  to  take  Barnabas  with  him  as 
before.  He  knew  that  two  were  better  than  one.  If  one  fell,  the 
other  would  lift  him  up  again.  If  one  was  tempted,  the  other  could 
warn  him.  If  one  was  distressed,  the  other  could  comfort  him. 
If  one  was  perplexed,  the  other  could  counsel  him.  He  remem- 
bered that  his  Lord  and  Master,  in  the  mission  of  the  Seventy,  had 
"  sent  them  forth  two  by  two,  into  every  city  and  place  whither  he 
himself  would  come."  He  also  had  said,  "  If  two  of  you  shall  agree 
on  earth  as  touching  any  thing  that  they  shall  ask,  it  shall  be  done 
for  them  of  my  Father  which  is  in  heaven.  For  where  two  or  three 
are  gathered  together  in  my  name,  there  am  I  in  the  midst  of  them." 


July  19. — "And  Barnabas  determined  to  take  with  them  John,  whose  sur- 
name was  Mark.  But  Paul  thought  not  good  to  take  him  with  them,  who 
departed  from  them  from  Pamphylia,  and  went  not  with  them  to  the  work." — 
Acts  xv.  37,  38. 

"We  have  heard  Paul's  proposal  to  Barnabas  to  revisit  together 
the  scenes  of  their  former  travels  and  labour.  Here  Ave  see  the  diffi- 
culty that  occurred  in  the  execution  of  it.  The  occasion  of  it  was 
Mark,  not  Mark  the  evangelist,  but  John  Mark.  He  was  the  son  of 
the  sister  of  Barnabas.  When  Barnabas  and  Paul  carried  alms  from 
Antioch  to  Jerusalem,  they  brought  this  young  man  back  with  them  : 
and  when  they  were  sent  forth  from  Antioch  to  spread  the  Gospel, 
they  also  took  him  along  with  them.  But  when  they  came  to 
Perga  in  Pamphylia,  he  left  Paul  and  his  uncle  to  pursue  their  jour- 
ney, and  returned  to  Jerusalem. 

On  the  present  occasion  Barnabas  wished  to  take  him  again  : 
but  Paul  was  unwilling.  Both  had  their  reasons.  Barnabas  hoped 
he  had  been  humbled  for  his  fault,  and  that  in  this  second  excursion 
he  would  wipe  off  the  disgrace  of  the  first.  Besides  he  was  his 
nephew ;  and  relative  affection  will  often  plead  very  hard.  Paul 
reflected  on  our  Lord's  words ;  "  No  man  having  put  his  hand  to  the 
plough  and  looking  back  is  fit  for  the  kingdom  of  God."  He  felt  a 
very  different  spirit  in  himself;  and  deemed  it  right  to  notice  a  mis- 
conduct which,  if  tolerated  in  a  public  character,  might  be  injurious 
by  example.  Perhaps  both  these  good  men  erred  a  little;  the  one 
being  too  partial,  and  the  other  too  severe.  But  with  regard  to  the 
young  man  himself,  we  may  observe  two  things.  First,  though  we 
Know  not  the  particular  reason  for  his  delinquency,  whether  it  was 
the  attraction  of  home,  (for  he  had  a  mother  living  in  Jerusalem,) 
or  the  dread  of  difficulties  and  dangers  in  such  a  missionary  life ; 
he  had  done  wrong  in  going  back ;  and  his  declension  not  only 
affected  his  own  reputation,  but  laid  the  ground  of  this  disagreement 


JULY  20.  45 

and  discord.  How  much  depends  often  upon  one  mistake.  We 
can  never  calculate  the  evils  that  may  arise  from  it  as  to  ourselves 
or  others.  Let  us  therefore  walk  circumspectly ;  and  ponder  the 
path  of  our  feet,  that  our  goings  may  be  established. 

Secondly,  the  severity  of  Paul  and  the  kindness  of  Barnabas 
were  probably  blessed  to  him.  It  is  certain  that  he  acted  a  part 
afterwards ;  for  Paul  had  subsequently  a  good  opinion  of  him ;  and 
was  not  backward  to  express  it.  Hence  he  says  to  Timothy,  "  Take 
Mark,  and  bring  him  with  thee,  for  he  is  profitable  to  me  for  the 
ministry."  "And  Aristarchus  my  fellow-prisoner  saluteth  you,  and 
Marcus,  sister's  son  to  Barnabas,  (touching  whom  ye  received  com- 
mandments,) if  he  come  unto  you  receive  him."  Hence  we  infer, 
That  we  should  be  moderate  in  our  censures.  We  may  have  cause 
to  blame  an  individual;  but  we  know  not  what  he  may  become. 
He  that  is  now  like  a  bruised  reed  may  prove  like  a  cedar  in  Leba- 
non ;  and  he  that  is  now  only  like  smoking  flax  may  flame  for  God, 
and  kindle  many  others.  We  also  learn — That  those  we  have  cen- 
sured for  their  faults  we  should  be  forward  to  encourage  and  recom- 
mend upon  their  improvement.  Many  when  they  have  reflected 
upon  a  character,  are  delighted  to  find  their  reflections  justified. 
This  shoAvs  a  littleness  of  mind  and  a  vileness  of  heart.  A  man  in 
proportion  as  he  is  truly  good  and  great,  will  be  glad  to  learn  that 
he  was  mistaken  in  his  moral  forebodings.  "  Charity  rejoiceth  not 
in  iniquity,  but  rejoiceth  in  the  truth." 


July  20. — "And  the  contention  was  sharp  between  them." — Acts  xv.  39. 

This  was  sad.  Persons  may  differ,  but  agree  to  differ,  leaving 
each  other  to  be  fully  persuaded  in  their  own  mind.  Abraham  and 
Lot  differed  :  but  "  Abram  said  unto  Lot,  Let  there  be  no  strife,  I 
pray  thee,  between  me  and  thee,  and  between  my  herdmen  and  thy 
nerdmen ;  for  we  be  brethren."  And  the  one  nobly  gave  up  ;  and 
peace  was  the  reward.  But  here  neither  would  yield ;  and  "  the 
contention  was  sharp  between  them."  Good  men  are  often  less 
persuadable  and  manageable  in  disputes  than  others  ;  and  it  is  to  be 
accounted  for  from  their  conscientiousness,  and  the  greater  impor- 
tance they  attach  to  their  opinions.  In  these  cases  they  may  be, 
and  very  often  are  mistaken ;  but  while  they  think  the  cause  of 
truth,  the  advancement  of  religion,  and  the  honour  of  God  are  in- 
volved in  the  side  they  take,  we  need  not  wonder  that  they  feel  a 

vkind  of  martyr-firmness  as  well  as  zeal.  None  of  our  passions  as- 
sume so  much  the  pretence  of  rectitude  as  our  anger  :  but  when  we 
are  jealous  for  the  Lord  of  hosts,  what  fervour  and  faithfulnes.3 
should  we  not  display  !     Even  the  advocates  of  the  religion  of  the 

1  Lamb  of  God  have  pleaded  with  pens  dipped  in  gall,  and  tongues 
which  seemed  set  on  fire  of  hell.  But  the  wrath  of  man  worketh 
not  the  righteousness  of  God.  "  The  wisdom  that  is  from  above  is 
first  pure,  then  peaceable,  gentle,  and  easy  to  be  entreated,  full  of 
mercy  and  good  fruits,  without  partiality,  and  without  hypocrisy. 
And  the  fruit  of  righteousness  is  sown  in  peace  of  them  that  make 
peace." 

Good  men,  and  men  eminently  pious  have  their  infirmities  and 
imperfections.    Even  Moses  spake  unadvisedly  with  his  lips.  Elias 


46  JULY  21. 

also  was  a  man  subject  to  like  passions  as  we  are.  When  Paul 
and  Barnabas  had  healed  the  cripple  at  Lystra,  and  were  in  danger 
of  being  worshipped,  they  rent  their  clothes,  and  said,  "  Sirs,  why 
do  ye  these  things  ?  We  also  are  men  of  like  passions  with  you." 
And  had  these  intentional  idolaters  been  now  present,  and  witnessed 
this  angry  contention,  they  would  have  had  proof  of  it;  and  have 
no  longer  said,  "  The  gods  are  come  down  in  the  likeness  of  men." 
Many  a  sacrifice  of  praise  and  confidence  that  we  are  ready  to  offer 
to  a  fellow-creature  would  be  spoiled  by  a  little  more  intimacy  with 
them — "  He  that  increaseth  knowledge  increaseth  sorrow." 

Here  we  see,  what  we  have  many  occasions  to  remark,  the  im- 
partiality and  fairness  of  the  sacred  writers.  They  give  us  no  "  fault- 
less monsters ;"  but  describe  the  failings  as  well  as  the  excellences 
of  the  dearest  servants  of  God.  They  are  never  afraid  of  the  hon- 
our of  religion  on  this  account ;  neither  should  we — 

But  let  us  remember  for  what  purpose  such  faults  are  recorded  in 
the  Scriptures.  It  is  not  to  render  us  careless  in  our  walk,  or  to 
palliate  our  miscarriages  ;  but  to  warn  and  admonish  us.  I  am  not 
to  say,  when  irritated  into  asperity,  "  Why,  Paul  and  Barnabas  were 
hot  and  fierce  too  ;"  but  to  reflect  on  the  weakness  of  human  nature, 
and  to  learn  my  own  danger — "  If  such  men  erred,  let  me  beware." 
44  Hold  thou  me  up,  and  I  shall  be  safe."  Let  him  that  thinketh 
he  standeth  take  heed  lest  he  fall.  Happy  is  the  man  that  feareth 
always. 


July  21. — " They  departed  asunder  one  from  the  other:  and  so  Barnabas 
took  Mark,  and  sailed  unto  Cyprus;  and  Paul  chose  Silas,  and  departed,  being 
recommended  by  the  brethren  to  the  grace  of  God.  And  he  went  through  Syria 
and  Cilicia,  confirming  the  churches." — Acts  xv.  39 — 41. 

Nothing  could  have  been  more  unlikely  or  painful  than  this  sepa- 
ration. Barnabas  was  of  a  most  affectionate  and  tender  disposition, 
and  was  called  "  the  son  of  consolation."  It  was  he  that  introduced 
Paul  to  the  Christians  at  Jerusalem,  and  convinced  them  of  his  con- 
version when  they  were  all  afraid  of  him.  They  were  peculiarly 
attached  to  each  other.  They  had  always  been  companions  in 
travelling  and  preaching.  How  often  had  they  taken  sweet  counsel 
together,  and  gone  to  the  house  of  God  in  company.  How  frequently 
had  they  united  in  holy  exercises.  Like  David  and  Jonathan, 
they  were  knit  together  in  love,  and  seemed  to  have  but  one  heart 
and  one  soul — Yet  they  differ,  contend  sharply,  and  part !  Who  has 
not  said  in  his  haste,  All  men  are  liars  !  What  can  equal  the  pain 
that  results  from  the  disruption  of  friendship  ! 

Yet  the  Lord  can  make  the  wrath  of  man  to  praise  him.  The 
separation  of  Paul  and  Barnabas  was  overruled  for  good,  and  "  turn- 
ed out  rather  to  the  furtherance  of  the  Gospel."  Two  missions  now 
issued  forth  instead  of  one. 

For  the  breach  between  them  did  not  take  them  off  from  their 
work,  or  relax  their  zeal  in  the  noble  cause  to  which  they  were 
pledged.  Only  it  i9  observable,  not  only  that  they  moved  widely 
from  each  other,  but  that  each  repaired  to  his  native  country ;  Barna* 
bas  sailing  for  Cyprus,  and  Paul  travelling  through  Syria  and  Cilicia. 
Were  they,  in  taking  these  directions,  guided  by  the  Holy  Ghost,  or 


JULY  21.  .47 

did  they  follow  their  own  prudence  and  inclination  ?  The  latter 
might  not  have  been  inconsistent  with  the  former.  The  Spirit  of 
inspiration  often  availed  itself  of  common  occurrences,  and  fell  in 
witn  the  natural  views  and  feelings  of  the  individuals  favoured  with 
it.  Partial  affections  are  not  incompatible  with  general  benevo- 
lence ;  but  may  be  the  very  means  of  aiding  it,  A  peculiar  regard 
for  a  land  in  which  we  were  born  and  trained  up,  among  all  the 
endearments  of  life,  is  natural  and  unavoidable,  and  deserving  of 
encouragement :  and  it  is  certain  that  we  cannot  show  our  love  to 
it  in  any  way  so  nobly  and  importantly,  as  by  endeavouring  to  pro- 
mote the  spread  and  success  of  the  Gospel  in  it. 

The  manner  in  which  they  were  dismissed  to  their  new  scenes 
of  labour,  reminds  us  of  the  practice  and  principles  of  the  first  Chris- 
tians. They  were  men  of  prayer.  They  knew  that  our  sufficiency 
for  every  trial  and  for  every  work  was  of  God ;  yea,  that  even  an 
Apostle  could  only  be  strong  in  the  Lord  and  in  the  power  of  his 
might — and  therefore  "  the  brethren  recommended  them  unto  the 
grace  of  God." 

But  because  this  is  spoken  of  Paul  and  Silas  at  their  departure, 
and  not  also  of  Barnabas  and  John,  some  have  inferred  that  the 
church  at  Antioch  sided  with  Paul,  thinking  him  in  the  right  in 
this  dispute,  and  blaming  Barnabas  for  opposing  him.  But  we 
are  persuaded  the  sacred  historian  intended  no  such  inference.  Luke 
mentions  only  the  dismission  and  recommendation  of  Paul,  because  it 
was  his  history  he  was  engaged  to  write.  But  we  have  every  reason 
to  believe  that  they  did  the  same  for  Barnabas  when  he  left  them, 
as  they  did  for  Paul.  They  would  know  that  in  every  difference 
there  is  mutual,  though  there  may  not  be  equal  blame.  They  would 
be  alive  to  the  excellences  of  both  these  men  of  God  :  they  would 
be  tender  towards  both  ;  they  would  pray  for  both.  They  had  per- 
haps endeavoured  to  be  mediators,  but  they  took  care  not  to  be  par- 
tisans. There  are  cases  in  which  neutrality  is  a  virtue ;  and  a 
man's  greatest  wisdom  and  excellency  is  to  do  nothing.  And  it  is 
a  very  unreasonable  thing  when  persons  disagree,  to  think  that 
others  must  be  drawn  into  their  quarrel ;  instead  of  retaining  a 
regard  for  both,  as  far  as  each  appears  estimable.  Let  this  remark 
be  applied  not  only  to  religious  dissensions,  but  to  quarrels  among 
neighbours.  Let  us  remember  the  words  of  the  wise  man,  "  He 
that  passing  by,  meddleth  with  strife  not  belonging  to  him,  is  like 
a  man  that  taketh  a  dog  by  the  ears" — He  will  soon  grow  weary 
of  holding  him  back,  and  if  he  lets  him  go,  he  will  be  snapped  at. 

— Did  Paul  and  Barnabas  part  at  Antioch  to  meet  no  more  ?  We 
are  not  able  to  determine  this.  It  appears,  however,  that  if  they 
did  not  meet  again,  they  were  reconciled  ;  for  some  years  after  Paul 
thus  speaks  of  him  ;  "  or  I  only  and  Barnabas,  have  not  we  power 
to  forbear  working  ?"  Yea,  we  are  persuaded  they  were  reconciled 
before  they  parted.  Anger  may  enter  the  mind  of  a  wise  man,  but 
it  "  resteth  only  in  the  bosom  of  fools."  Paul,  who  said  to  others, 
"  Let  not  the  sun  go  down  upon  your  wrath,"  would  not  separate 
from  Barnabas,  perhaps  for  ever  as  to  this  life,  without  expressions 
of  renewed  attachment.  And  who,  that  ever  tasted  the  pleasures  of 
reconciliation,  but  wondered  that  he  ever  lived  a  day  or  an  hour  in 
the  gall  of  bitterness  and  resentment  ? — Wherefore  let  us  as  much 


48  JULY  22. 

as  possible  live  peaceably  with  all  men.  And  if,  as  offences  will 
come,  a  breach  at  any  time  is  made,  let  us  hasten  to  heal  it,  remem- 
bering that  he  who  soonest  yields  is  the  conqueror,  and  that  it  is  the 
glory  of  a  man  to  pass  by  a  transgression.  "  Let  all  bitterness,  and 
wrath,  and  anger,  and  clamour,  and  evil  speaking,  be  put  away 
from  you,  with  all  malice :  and  be  ye  kind  one  to  another,  tender- 
hearted, forgiving  one  another,  even  as  God  for  Christ's  sake  hath 
forgiven  you." 


July  22. — "  Sanctify  them  through  thy  truth." — John  xvii.  17. 

As  the  Saviour  intercedes  for  this  sanctification,  it  shows  us  the 
importance  of  it.  As  he  asks  it  for  his  own  disciples,  who  were  f 
already  called  by  his  grace,  and  had  continued  in  his  word,  we  learn 
that  it  is  a  progressive  work,  and  that  we  should  not  be  satisfied  | 
with  any  present  advancements  we  have  made  in  it.  Hence  the 
admonition  of  the  Apostle  :  "  Let  us  cieanse  ourselves  from  all  fil- 
thiness  of  flesh  and  spirit,  perfecting  holiness  in  the  fear  of  God." 
God  is  the  source  and  author  of  this  sanctification ;  and  therefore 
his  agency  is  implored.  But  we  are  here  reminded  of  the  instru- 
mentality he  employs  :  "  Sanctify  them  through  thy  truth.''''  There 
is  an  emphasis  in  the  appropriation — thy  truth  :  for  it  is  not  every 
kind  of  truth  that  sanctifies  ;  but  the  truth  of  God  ;  "  the  truth  as  it 
is  in  Jesus."  This  is  the  means  of  our  conversion,  and  therefore  it 
is  said,  "  Of  his  own  will  begat  he  us  with  the  word  of  truth."  And 
this  also  is  the  means  of  our  progress  in  the  divine  life ;  and  hence 
we  read,  "  As  new-born  babes  desire  the  sincere  milk  of  the  word, 
that  ye  may  grow  thereby."  The  Gospel  conduces  to  our  sanctifi- 
cation several  ways : 

First,  by  replenishing  the  soul  with  holy  objects  of  contemplation. 
These,  by  filling  the  mind,  keep  out  other  things,  and  by  their  resi- 
ding in  it,  produce  assimilation.  For  we  are  always  affected  with 
subjects  with  which  we  are  constantly  familiar.  When  we  are 
among  little  children,  and  fields,  and  meadows,  and  lambs,  we 
acquire  feelings  of  simplicity  and  innocency,  to  which  we  are  stran- 
gers in  our  intercourse  with  the  world.  A  man  that  dwells  much 
upon  gloomy  images  is  soon  tinged  with  depression  and  despondency. 
The  miser  by  poring  always  on  "  sordid  dust"  becomes  contracted, 
and  mean,  and  base.  Who  does  not  feel  his  levities  checked,  and  a 
soft  sympathy  seizing  his  frame,  when  he  enters  the  house  of  mourn- 
ing, and,  for  the  time  at  least,  know,  that  "  by  the  sadness  of  the 
countenance  the  heart  is  made  better  ?"  Ideas  of  grandeur  tend  to 
elevate,  and  of  purity  to  refine  our  sentiments.  Hence  one  of  the 
secrets  of  sanctification  is  to  be  very  conversant  with  "  the  things 
of  God,"  by  reading,  hearing,  and  reflection. 

Secondly,  by  presenting  powerful  motives.  And  what  motives 
does  it  not  employ  ?  It  addresses  our  fear,  and  lays  all  hell  before 
the  conscience.  It  appeals  to  our  hope,  and  tells  us  of  the  things 
which  God  has  prepared  for  them  that  love  him.  It  speaks  to  our 
ingenuousness  and  gratitude.  If  we  sin,  it  is  against  our  best  Bene- 
factor and  Friend.  If  we  offend  and  grieve  him,  it  is  in  sight  of  iiis 
dying  anguish.     Can  I  hear  him  saying,  All  this  I  freely  endure  for 


JULY  23.  49 

tiiee,  and  not  cry,  "  Lord,  I  am  thine,  save  me  ?"  "  Lord,  what  wilt 
thou  have  me  to  do  ?" 

Thirdly,  by  the  Spirit  of  holiness  that  attends  it.  His  influence 
is  necessary  to  the  success  even  of  his  own  word.  "Without  it  the 
suitableness  and  excellency  of  the  means  will  be  unavailing.  The 
best  objective  representations  and  rational  arguments  will  be  coun- 
teracted by  the  depravity  of  the  human  heart,  unless  the  Lord  works 
with  them.  When  the  Apostles  came  to  Antioch,  "  preaching  the 
Lord  Jesus,"  it  was  not  the  goodness  of  the  subject  that  produced 
their  success — "  The  hand  of  the  Lord  was  with  them ;"  and  hence 
*  a  great  number  believed  and  turned  unto  the  Lord."  And  Paul 
acknowledges  the  same  in  his  epistle  to  the  Thessalonians  :  "  Our 
Gospel  came  to  you,  not  in  word  only,  but  in  power,  and  in  the  Holy 
Ghost,  and  in  much  assurance."  Now  this  influence  is  confined  to 
God's  truth.  This  testimony  he  only  gives  to  the  word  of  his  grace. 
And  therefore  the  Apostle  asks  the  Galatians :  "  This  only  would  I 
learn  of  you,  Received  ye  the  Spirit  by  the  works  of  the  law,  or  by 
the  hearing  of  faith  ?"  So  we  may  ask  any  believer  who  is  a  new 
creature  in  Christ ;  What  is  it  that  proved  tne  power  of  God  to  your 
salvation?  What  was  it  that  humbled  you  in  the  dust,  and  yet 
enabled  you  to  rejoice  in  Christ  ?  That  at  once  relieved  you  under 
a  sense  of  guilt,  and  yet  rendered  you  the  enemy  of  sin  ?  That 
raised  you  above  the  world,  and  yet  made  you  content  and  useful  in 
it  ?  Blessed  are  the  people  that  know  the  joyful  sound. 

Let  us  hourly  praise  the  Father  of  lights,  that  to  us  is  the  word 
of  this  salvation  sent.  There  is  no  true  sanctification  separate  from 
it.  Men  may  be  amiable,  and  civil,  and  moral,  and  superstitious 
without  it,  but  not  holy.  The  truth  and  the  life  of  God  go  together. 
We  do  not  like  a  religion  that  rests  in  the  word ;  and  we  suspect  a 
religion  that  can  dispense  with  it — "  Sanctify  them  through  thy 
truth." 


July  23. — "In  that  day  sing  ye  unto  her,  A  vineyard  of  red  wine.  I  the  Lord 
do  keep  it ;  I  will  water  it  every  moment :  lest  any  hurt  it,  1  will  keep  it  night 
and  day." — Isaiah  xxvii.  2,  3. 

God  has  both  enemies  and  friends  in  the  world.  Hence  his  word 
abounds  with  threatenings  and  with  promises :  for  he  will  deal  with 
the  one  according  to  their  desert,  and  they  will  have  no  reason  to  com- 
plain ;  and  with  the  other  according  to  the  riches  of  his  mercy  and 
grace,  and  they  will  have  much  reason  to  be  thankful.  "  In  that 
day  the  Lord  with  his  sore  and  great  and  strong  sword  shall  punish 
leviathan  the  piercing  serpent,  even  leviathan  that  crooked  serpent ; 
and  he  shall  slay  the  dragon  that  is  in  the  sea."  But  the  dooming 
of  the  wicked  need  not  alarm  the  Church :  yea,  destruction  to  the 
one  is  deliverance  to  the  other — 

Therefore  it  is  added ;  "  In  that  day  sing  ye  unto  for."  Thus  we 
see  that  the  Lord  is  concerned  for  the  welfare  and  encouragement 
of  his  people  :  "  Comfort  ye,  comfort  ye  my  people."  But  know- 
ledge must  precede  comfort.  How  can  they  rejoice  in  privileges  or 
prospects  of  which  they  are  ignorant  ?  Hence  "  it  is  a  good  thing 
that  the  heart  be  established  with  grace  ;"  that  is,  with  the  doctrine 
of  the  Gospel.     They  that  know  his  name  will  put  their  trust  in  him. 

Vol.  II.  5 


50  JULY  23. 

Therefore  it  is  said,  "  Speak  ye  comfortably  to  Jerusalem."  And 
here,  "  Smg  ye  unto  her.  She  is  sometimes  unable  in  a  strange 
land  to  sing  the  Lord's  song  herself — Let  others  sing  unto  her — 
and  as  a  babe  is  sung  to  sleep,  let  her  fears,  and  cares,  and  griefs 
be  soothed  away — Let  ministers — Let  her  fellow-members  cheer 
her — Let  the  public  songs  of  Zion  make  her  joyful  in  my  house  of 
prayer,  that  she  may  be  filled  with  all  joy  and  peace  in  believing." 

Believing  what  ?  What  she  is — and  what  she  may  expect.  First, 
what  she  is  :  "  Sing  ye  unto  her,  a  vineyard  of  red  wine."  A  vine- 
yard is  one  of  the  most  common  figures  Dy  which  the  Church  is  held 
forth  in  the  Scriptures ;  and  it  is  easy,  just,  and  striking.  It  is  to 
intimate  that  they  are  severed  from  the  world,  and  formed  a  pecu- 
liar people.  They  are  made  to  differ  from  others  as  wheat  differs 
from  tares,  as  flowers  from  noxious  weeds,  as  a  vineyard  from  a 
rude  barren  wilderness.  A  vineyard  is  private  property  ;  in  which 
the  owner  delights,  and  from  which  he  derives  profit.  And  the 
Lord's  portion  is  his  people.  He  has  chosen  them  for  his  own 
inheritance.  He  has  set  them  apart  as  godly  for  himself.  He  takes 
pleasure  in  them ;  and  derives  his  praise  from  them.  He  is  glorified 
when  they  bear  much  fruit. 

But  they  are  a  vineyard  of  "  red  wine."  That  is,  a  vineyard  whose 
vines  yield  the  best  fruit,  and  from  which  is  extracted  the  richest 
juice,  called  in  another  place  "  the  pure  blood  of  the  grape."  The 
people  of  G-od  are  always  spoken  of  in  language  which  marks  their 
value.  Every  thing  is  not  only  peculiar,  but  superior.  They  are 
more  excellent  than  their  neighbours.  Have  they  peace  ?  It  is  a 
peace  which  passeth  all  understanding.  Have  they  joy?  It  is  joy 
unspeakable  and  full  of  glory.  The  religion  of  others  is  only  the 
produce  of  nature ;  and  that  which  is  of  the  flesh  is  flesh.  But  the 
Lord's  people  are  spiritual.  They  are  partakers  of  God's  holiness. 
They  follow  the  Lord  fully.  Their  conversation  is  in  heaven.  Then- 
speech  drops  as  a  honeycomb. 

Secondly,  what  she  may  expect :  "  I  the  Lord  do  keep  it ;  I  will 
water  it  every  moment :  lest  any  hurt  it,  I  will  keep  it  night  and 
day."  As  the  word  feed,  when  applied  to  the  Lord  as  a  shepherd, 
intends  not  only  his  furnishing  his  sheep  with  food,  but  performing 
all  the  pastoral  office ;  so  keeping  the  vineyard  here  denotes  all  the 
work  of  the  husbandman.  Vines  are  very  dependent  growths ;  they 
require  much  attention.  They  must  sometimes  be  pruned.  The 
useless  and  injurious  suckers  which  would  draw  off  the  sap  from  the 
bearing  boughs  must  be  lopped  off.  I  one  day  saw  the  gardener  at 
this  work — he  seemed  to  be  very  free  with  the  knife — and  rather 
fearing  for  the  vine,  I  inconsiderately  said,  "  Are  you  not  taking 
away  too  much  ?"  "  Sir,"  said  he,  "  I  know  what  I  am  doing." 
And  recovering  my  confidence  in  him,  I  left  the  execution  to  his  own 
skill ;  and  I  had  no  reason  to  complain  :  the  clusters  justified  him. 
Why  do  we  not  trust  in  the  God  of  all  grace  ?  He  does  not  afflict 
willingly,  but  for  our  profit.  His  work  is  perfect,  his  ways  are 
judgment.  But  observe  what  he  here  engages  to  do.  His  vineyard 
needs  refreshing,  reviving,  and  increase.  And  he  will  "  water  it;" 
water  it  by  his  word,  his  ordinances,  and  his  Spirit — and  water  it 
"  every  moment."  No  other  vineyard  needs  this — but  what  would 
be  the  consequence  if  God  was  ever  to  withhold  the  influence  of  his 


JULY  24.  51 

grace  from  us?  His  vineyard  is  exposed;  and  to  what  purpose 
would  the  culture  of  it  be,  if  the  fences  were  broken  down,  and  wild 
beasts  of  the  desert  could  enter  and  devastate  ?  But  they  have  a 
vigilant  and  Almighty  protector,  who,  "  lest  any  hurt  it,  will  keep 
it  night  and  day."  Keep  it  constantly — night  and  day.  Keep  it 
completely — lest  any  hurt  it — not  only  lest  any  destroy  it,  but  injure. 
it !     How  well  are  they  kept  who  are  kept  by  the  power  of  God  ! 

What  condescension  and  kindness  are  here ! — That  the  Lord  will 
do  all  this  !  Lord,  what  is  man  that  thou  shouldest  magnify  him~ 
that  thou  shouldest  set  thine  heart  upon  him ! 

Remember  me,  O  Lord,  with  the  favour  thou  bearest  to  thy  peo- 
ple. "  If  I  am  a  vine  in  thy  vineyard,  no  one  seems  so  low,  so 
weak,  so  unflourishing,  so  unpromising  as  I  am.  Return,  I  beseech 
thee,  O  God — Look  down  from  heaven — and  behold  and — Visit  this 


July  24.—"  The  Father  loveth  the  Son."— John  iii.  35. 

This  is  obviously  spoken  in  a  way  of  emphasis  and  distinction. 
u  God  is  love."  We  find  in  him  a  love  of  common  bounty — This 
leads  him  to  provide  for  us  as  creatures  that  he  has  made ;  for  the 
eyes  of  all  Wait  on  him  ;  and  he  satisfieth  the  desires  of  every  living 
thing.  We  find  in  him  a  love  of  benevolence,  called  in  the  Scrip- 
ture mercy  and  grace — This  regards  us  as  fallen  creatures,  and  ap- 
pears in  the  provision  he  has  made  to  relieve  our  guilt,  misery,  and 
helplessness.  We  see  in  him  also  a  love  of  complacency — In  this 
he  respects  us  as  renewed  creatures.  For  complacency  takes  in  ap- 
probation, and  esteem,  and  delight :  and  this  God  can  only  feel  to- 
wards the  regenerate ;  for  what  fellowship  hath  righteousness,  with 
unrighteousness,  and  what  communion  has  light  with  darkness  ? 
But  the  Lord  taketh  pleasure  in  them  that  fear  him,  in  them  that 
hope  in  his  mercy.  And  they  stand  in  the  same  bond,  and  will  share 
in  the  same  condition  with  the  Saviour  himself — They  are  "joint- 
heirs  with  Christ" — they"  shall  be  glorified  together."  And  there- 
fore in  his  prayer  for  his  followers,  he  says,  "  I  have  declared  unto 
them  thy  Name,  and  will  declare  it,  that  the  love  which  thou  hast 
towards  me  may  be  in   them" 

Yet  though  the  love  of  the  Father  to  his  people  be  the  same  with 
the  love  he  bears  to  his  Son,  it  is  the  same  in  kind  only,  not  in  de- 
gree— He  is  "  the  first-born  among  many  brethren,"  and  "  in  all 
things  he  must  have  the  pre-eminence."  There  is  therefore  a  pe- 
culiar significancy  in  the  assertion ;  "  The  Father  loveth  the  Son." 
This  love  is  founded  in  three  things.  First,  likeness.  A  measure 
of  this  resemblance  is  found  in  all  Christians.  Hence  they  are  said 
to  be  "  renewed  after  the  image  of  him  that  created  us  in  righteous- 
ness and  true  holiness."  But  the  likeness  is  not  complete.  There  are 
remains  of  depravity  in  all  of  them  while  they  are  here  ;  and  they 
acknowledge  and  mourn  over  their  deficiencies.  But  he  was  the 
image  of  the  invisible  God :  the  express  image  of  his  person.  "  In 
him  was  no  sin."  The  prince  of  thi3  world  came,  but  found  no- 
thing in  him  to  work  upon.  The  stirring  up  of  the  water  brought 
up  no  mire  and  dirt,  because  there  was  nothing  but  purity  at  the 
bottom. 


52  JULY  24. 

Secondly,  obedience.  He  was  the  ten  commandments  imbodiedr 
and  alive,  walking  up  and  down  the  earth  for  three-and-thirty  years 
— "I  delight,"  said  he,  "to  do  thy  will,  yea,  thy  law  is  within  my 
heart."  "  My  meat  is  to  do  the  will  of  him  that  sent  me."  And 
as  his  obedience  was  cheerful,  so  it  was  unvarying.  "  He  that  sent 
me  is  with  me  :  the  Father  hath  not  left  me  alone  ;  for  I  do  always 
those  things  that  please  him."  He  relaxed  not  when  the  divine 
pleasure  required  him  to  agonize  in  the  garden,  and  die  upon  the 
cross.  And  therefore  he  said  as  he  was  closely  moving  towards 
them :  "  That  the  world  may  know  that  I  love  the  Father;  and  as 
the  Father  gave  me  commandment,  even  so  I  do.  Arise,  let  us  go 
hence."  He  was  sensible  to  the  suffering,  but  he  turned  not  away 
his  back :  he  said,  "  Father,  if  it  be  possible,  let  this  cup  pass  from 
me  :"  but  he  prayed,  "  nevertheless,  not  my  will,  but  thine  be  done." 
Well  therefore  could  he  say  at  last,  "  I  have  glorified  thee  on  the 
earth,  I  have  finished  the  work  which  thou  gavest  me  to  do." 

Thirdly,  the  devoting  himself  to  die  for  the  recovery  of  sinners. 
"  As  the  Father  knoweth  me,  even  so  know  I  the  Father :  and  I 
lay  down  my  life  for  the  sheep.  Therefore  doth  my  Father  love  me, 
because  I  lay  down  my  life,  that  I  might  take  it  again."  It  was  an 
offering  and  a  sacrifice  to  God  for  a  sweet-smelling  savour.  God 
has  no  pleasure  in  the  destruction  of  the  wicked.  He  delighteth  in 
mercy.  He  loves  to  see  us  relieving  the  needy,  and  visiting  the  fa- 
therless and  the  widows  in  their  affliction.  He  is  still  more  pleased 
to  see  us  reclaiming  the  vicious,  aud  saving  souls  from  death :  and 
he  tells  us  that  they  who  turn  many  to  righteousness  shall  shine  like 
stars  for  ever  and  ever.  How  then  did  the  Father  of  mercies,  the 
God  of  all  grace,  regard  him  who,  self-moved,  without  our  desert  or 
desire,  interposed  to  redeem  a  guilty  world  from  the  curse  of  the 
law;  and  gave  himself  a  ransom  for  all !  "  The  Father  loveth  the 
Son"— 

— And  can  we  want  proof  of  this  ?  What  may  we  not  bring  for- 
ward as  an  evidence  of  it  ?  Witness  his  expressions.  At  his  trans- 
figuration a  voice  came  out  of  the  cloud,  saying,  "  This  is  my  be- 
loved Son ;  hear  ye  him."  At  his  baptism  a  voice  from  heaven 
said,  "  This  is  my  beloved  Son,  in  whom  I  am  well  pleased."  Yea, 
ages  before  he  said,  by  his  holy  prophet,  "  Behold  my  servant  whom 
I  uphold ;  mine  elect  in  whom  my  soul  delighteth."  Witness  all 
the  arrangements  he  made  previously  to  his  birth.  All  had  a  de- 
signed reference  to  him.  If  a  succession  of  prophets  was  raised  up, 
it  was  for  his  sake.  "  To  him  gave  all  the  prophets  witness ;"  and 
"  the  testimony  of  Jesus  was  the  spirit  of  prophecy."  If  an  economy 
of  numberless  sacrifices  and  ceremonies  was  established,  it  was  for 
his  sake — every  thing  prefigured  him  :  "  the  law  was  a  shadow  of 
good  things  to  come,  of  which  the  body  was  Christ."  If  revolutions 
convulsed  the  world  or  the  Church  it  was  for  his  sake — "  I  will  shake 
the  heavens,  and  the  earth,  and  the  sea,  and  the  dry  land,  and  I  will 
shake  all  nations,  and  the  desire  of  all  nations  shall  come,  and  I 
will  fill  this  house  with  glory,  saith  the  Lord."  All  the  dispensa- 
tions of  providence  and  grace,  like  so  many  streams  flowed  into  this 
confluence,  and  made  his  appearance  the  fulness  of  time.  Witness 
the  supernatural  attestations  by  which  he  was  honoured.  In  his 
birth,  in  his  life,  in  his  death,  in  his  resurrection,  he  "  was  approved 


JULY  25.  53 

of  God  by  miracles,  and  wonders,  and  signs."  Witness  the  intimate 
revelations  made  him,  and  by  which,  though  he  never  learned  let- 
ters, he  surpassed  all  the  human  race,  and  had  in  him  all  the  trea- 
sures of  wisdom  and  knowledge.  "  For  the  Father  loveih  the  Son, 
and  showeth  him  all  things  that  himself  doeth  :  and  he  will  show 
him  greater  works  than  these,  that  ye  may  marvel."  Witness  God's 
appointment  that  all  blessings  should  come  to  us  through  him,  and 
that  we  should  always  implore  them  for  his  sake  and  in  his  name. 
"  Verily,  verily,  I  say  unto  you,  Whatsoever  ye  shall  ask  the  Father 
in  my  name,  he  will  give  it  you."  In  your  applications  remind  him 
of  me,  and  he  will  never  deny  you.  "  Hitherto  have  ye  asked  no- 
thing in  my  name  :  ask,  and  ye  shall  receive,  that  your  joy  may  be 
full."  Witness  the  exaltations  to  which  he  has  advanced  him,  and 
the  treasures  he  has  conferred  upon  him.  He  has  "  crowned  him 
with  glory  and  honour  ;"  and  "  set  him  at  his  own  right  hand  in 
the  heavenly  places,  far  above  all  principality,  and  power,  and  might, 
and  dominion,  and  every  name  that  is  named,  not  only  in  this  world, 
but  also  in  that  which  is  to  come.  For  the  Father  judgeth  no  man, 
but  hath  committed  all  judgment  unto  the  Son  :  that  all  men  should 
honour  the  Son,  even  as  they  honour  the  Father.  He  that  honoureth 
not  the  Son  honoureth  not  the  Father  which  hath  sent  him." 
"  The  Father  loveth  the  Son,  and  hath  given  all  things  into  his 
hand." 

Let  us  then  love  him,  and  be  followers  of  God  as  dear  children. 
He  cannot  lead  us  astray  ;  and  we  must  walk  in  the  light  as  he  is  in 
the  light.  How  blind  must  we  be  to  see  no  comeliness  or  beauty 
in  One  whom  he  values  infinitely  more  than  the  universe !  How 
depraved  must  we  be  to  feel  indifferent  to  a  Being  possessed  of  such 
greatness  and  goodness,  and  who  has  done  and  suffered  so  much 
tor  us  !  What  wonder  the  Apostle  should  say,  "  If  any  man  love 
not  the  Lord  Jesus  Christ,  let  him  be  Anathema  Maranatha."  But 
if  I  loved  him,  should  I  not  think  of  him  ?  should  I  not  speak  of 
him  ?  should  I  not  love  to  hold  communion  with  him  ?  should  I  not 
love  to  please  and  serve  him  ? 


July  25. — "He  exhorted  them  all,  that  with  purpose  of  heart  they  would 
cleave  unto  the  Lord." — Acts  xi.  23. 

Though  Barnabas  was  the  son  of  consolation,  he  not  only  aimed 
to  comfort  his  hearers,  but  could  say,  "  1  beseech  you,  brethren, 
suffer  the  word  of  exhortation."  He  had  seen  the  grace  of  God  in 
the  Christians  at  Antioch,  and  was  glad.  But  he  knew  that  it  was 
not  enough  to  begin  well.  The  end  proves  and  crowns  all :  he  only 
that  endureth  to  the  end  the  same  shall  be  saved.  But  if  any  draw 
back,  God's  love  shall  have  no  pleasure  in  him.  He  believed  in  the 
stability  of  the  everlasting  covenant,  and  was  confident  that  he  who 
had  begun  a  good  work  in  them  would  perform  it  until  the  day  of 
Jesus  Christ;  but  he  knew  how  to  apply  his  own  principles.  He 
knew  that  the  appointment  of  the  end  ensured  the  use  of  the  means, 
and  as  much  precluded  a  diversion  from  the  one  as  the  failure  of 
the  other.  He  knew  also  that  those  who  cannot  apostatize  may 
backslide.  On  every  ground  he  knew  warnings  and  admonitions  to 
be  proper,  useful,  and  necessary  ;  and  therefore  he  exhorted  them — 

5* 


54  JULY  25. 

Observe  the  aim  of  the  exhortation — He  exhorted  them  all,  that 
with  purpose  of  heart  they  would  cleave  unto  the  Lord.  With  the 
first  preachers  of  the  Gospel  he  was  all  in  all :  and  the  subject  of 
all  their  practical  addresses  therefore  was,  "  As  ye  have  received 
Christ  Jesus  the  Lord,  so  continue  to  walk  in  him."  "  Looking 
unto  Jesus,  the  author  and  finisher  of  faith/'  They  knew  that  he 
alone  was  equal  to  all  their  exigencies,  and  that  their  religion  pros- 
pered only  as  they  maintained  an  habitual  and  supreme  regard  to 
him.  Had  we  heard  Barnabas  explaining  his  admonition,  we 
should  have  found  him  urging  the  brethren  to  adhere  to  him — as 
their  teacher,  who  should  lead  them  into  all  truth ;  as  their  Saviour, 
whose  blood  cleansed  them  from  all  sin,  and  whose  righteousness 
justified  them  before  God,  and  gave  them  access  with  confidence ; 
as  their  helper  in  every  duty  and  conflict,  without  whom  they  could 
do  nothing,  and  through  whose  strength  they  could  do  all  things ;  as 
their  comforter,  the  consolation  of  Israel,  the  man  who  is  the  peace 
when  the  Assyrian  cometh  into  the  land ;  as  their  example,  whose 
life  was  to  be  made  manifest  in  their  mortal  bodies ;  and  as  their 
master,  who  had  every  claim  upon  them,  having  bought  them  with 
a  price,  and  rescued  them  from  their  enemies,  and  to  whom,  as 
their  rightful  owner,  they  had  given  themselves,  body,  soul,  and 
spirit. 

Observe  the  nature  of  the  exhortation — He  exhorted  them  all 
that  ivith  purpose  of  heart  they  would  cleave  unto  the  Lord.  Reli- 
gion is  a  poor  business  unless  the  heart  be  in  it.  God  therefore 
demands  it :  My  son,  give  me  thine  heart.  If  this  be  not  given, 
nothing  else  will  be  given,  unless  reluctantly,  and  therefore  unac- 
ceptably.  But  every  thing  will  follow  the  heart ;  and  where  there 
is  first  a  willing  mind,  and  a  concern  to  please,  imperfections  in 
manner  will  be  overlooked  in  the  motive ;  and  if  the  deed  be  hin- 
dered, it  will  be  accepted  according  to  what  a  man  hath,  and  not 
according  to  what  he  hath  not.  Yet  there  is  much  truth  in  the  pro- 
verb, Where  there  is  a  will  there  is  a  way.  Nothing  often  is  want- 
ing as  to  efficiency  but  resolution ;  and  a  fulness  of  resolution  is 
most  likely  to  arise  from  a  fulness  of  inclination.  Love  gives  ardour 
and  boldness ;  love  is  strong  as  death ;  many  waters  cannot  quench 
love,  neither  can  the  floods  drown  it.  While  the  slothful  sees 
thorns ;  and  the  coward  cries,  There  is  a  lion  in  the  way,  I  shall  be 
slain  in  the  streets;  purpose  of  heart,  founded  not  in  our  own 
strength,  but  in  the  strength  of  the  Lord  (and  in  a  Christian  it  is 
always  so  founded),  clears  away  difficulties,  or  is  roused  by  them 
into  greater  vigour  and  strenuousness. 

Observe  also  the  extent  of  the  exhortation — He  exhorted  them 
all,  that  with  purpose  of  heart  they  would  cleave  unto  the  Lord — 
Not  only  the  young,  but  the  old :  not  only  those  who  were  just 
entering  a  religious  course,  but  those  who  had  been  walking  in  it : 
not  only  the  weak  and  the  wavering  in  the  faith,  but  the  strong  and 
established.  Who  is  secure  from  temptation?  Who  is  entitled  to 
live  without  caution  ?  None  must  put  off  his  armour  till  he  has 
quitted  the  field.  If  any  one  thinks  the  admonition  unnecessary 
with  regard  to  him,  he  is  the  individual  who  wants  it  most.  A 
haughty  spirit  goes  before  a  fall.     Be  not  high-minded,  but  fear. 


JULY  26.  55 

July  26. — "God  is  glorified  in  him." — Johnxiii.  31. 

To  glorify  is  taken  two  ways  in  the  Scripture.  It  sometimes 
signifies  to  confer  glory  on  a  being  destitute  of  it  before — In  this 
sense  God  glorifies  us.  At  other  times  it  intends  acknowledging  or 
displaying  the  glory  of  one  already  possessed  of  it — and  thus  God  is 
said  to  be  glorified.  And  there  is  no  other  way  in  which  he  can  be 
glorified.  As  to  his  essential  excellency,  it  admits  of  no  addition, 
being  infinite  :  but  it  allows  of  manifestation. 

And  thus  the  heavens  declare  the  glory  of  God  ;  and  all  his  works 
praise  him.  But  he  has  magnified  his  word  above  all  his  name  ; 
and  of  the  work  of  creation  compared  with  the  work  of  redemption 
we  may  say,  "  even  that  which  was  made  glorious  hath  no  glory  by 
reason  of  the  glory  that  excelleth."  In  every  Christian  God  is  glo- 
rified, both  passively  and  actively.  He  even  calls  his  people  his 
glory  :  "  I  have  placed  salvation  in  Zion  for  Israel  my  glory."  But 
the  light  of  the  knowledge  of  his  glory  is  chiefly  seen  in  the  face  of 
Jesus  Christ.  There  we  behold  the  brightness  of  his  glory — the 
express  image  of  his  person.  "  No  man  hath  seen  God  at  any  time ; 
the  only  begotten  Son,  which  is  in  the  bosom  of  the  Father,  he  hath 
declared  him."  And  how  has  he  declared  him?  Not  only  by  his 
character,  and  life,  and  teaching,  and  doctrine,  but  especially  in  his 
sufferings  and  death ;  and  in  them  not  only  by  the  graces  which  they 
displayed,  but  the  principles  they  implied,  and  the  purposes  they 
accomplished. 

To  these  he  here  refers ;  and  therefore  in  his  last  prayer  he  said, 
"  I  have  glorified  thee  on  the  earth,  I  have  finished  the  work  which 
thou  gavest  me  to  do ;"  thus  intimating  the  connexion  there  was 
between  these,  and  showing  that  the  one  resulted  from  the  other — 
he  glorified  God  by  the  work  he  accomplished  when  he  expired  on 
the  cross.  And  truly  never  was  the  glory  of  God  so  displayed  as  in 
this  event :  and  therefore  it  was  typified  from  the  foundation  of  the 
world ;  and  therefore  the  whole  Gospel  is  called  the  preaching  of  the 
cross  ;  and  therefore  an  ordinance  is  established  to  show  it  forth  ; 
and  therefore  the  praises  of  the  heavenly  state  regard  the  Lamb  as 
worthy,  because  he  was  slain ;  and  therefore  the  angels  desire  to 
look  into  these  things,  as  discovering  more  of  the  perfections  of  deity 
than  is  to  be  seen  in  nature  or  providence.  The  law  of  God  was 
more  magnified  and  made  honourable  in  the  precept  and  penalty  by 
his  obedience  and  sacrifice,  than  it  would  have  been  by  the  obedience 
of  all  mankind,  had  they  never  sinned  ;  and  by  their  sufferings  had 
they  all  perished.  What  a  display  of  his  wisdom  was  here !  Think 
of  the  difficulties  to  be  overcome  !  The  oppositions  to  be  harmoni- 
zed !  The  immense  interests  to  be  secured !  Well  does  the  Apostle 
speak  of  the  manifold  wisdom  of  God :  and  of  His  abounding  towards 
us  in  all  wisdom  and  prudence.  What  a  display  have  we  here  of 
His  holiness  and  justice  !  Without  shedding  of  blood  there  could 
be  no  remission.  Rather  than  that  sin  should  go  unpunished,  he 
required  a  surety,  and  was  pleased  to  bruise  him,  and  put  him  to 
grief,  and  make  his  soul  an  offering  for  sin ;  thus  declaring  his  right- 
eousness, that  he  might  be  just,  and  the  justifier  of  the  ungodly  that 
belie veth  in  Jesus.  What  a  display  have  we  here  of  his  power,  in 
preparing  a  body  for  him  in  raising  him  up  from  the  grave,  and 


56  JULY  27. 

giving  him  glory ;  and  in  the  renovation  and  resurrection  of  all  his 
followers !  Paul  therefore  prays  that  we  may  know  "  what  is  the 
exceeding  greatness  of  his  power  to  us-ward  who  believe,  according 
to  the  working  of  his  mighty  power,  which  he  wrought  in  Christ, 
when  he  raised  him  from  the  dead,  and  set  him  at  his  own  right 
hand  in  the  heavenly  places,  far  above  all  principality,  and  power, 
and  might,  and  dominion,  and  every  name  that  is  named,  not  only 
in  this  world,  but  also  in  that  which  is  to  come  :  and  hath  put  all 
things  under  his  feet,  and  gave  him  to  be  the  head  over  all  things 
to  the  Church."  What  a  display  have  we  here  of  his  truth  and  faith- 
fulness, in  fulfilling  the  assurance  given  in  Paradise  four  thousand 
years  before,  and  bringing  forth  the  seed  of  the  woman  according  to 
the  time,  the  place,  the  nation,  the  tribe,  the  family,  the  individual, 
foretold  !  This  is  the  theme  of  Zechariah's  song ;  "  He  hath  raised 
up  an  horn  of  salvation  for  us  in  the  house  of  his  servant  David ;  as 
he  spake  by  the  mouth  of  his  holy  prophets,  which  have  been  since 
the  world  began :  to  perform  the  mercy  promised  to  our  fathers,  and 
to  remember  his  holy  covenant;  the  oath  which  he  sware  to  our 
father  Abraham."  But  above  all,  " herein  is  love."  Here  "God 
hath  commended  his  love  towards  us,  in  that  while  we  were  yet 
sinners  Christ  died  for  us."  Every  view  of  this  dispensation  shows 
the  exceeding  riches  of  his  grace,  and  justifies  the  all-encouraging 
conclusion  ;  "  He  that  spared  not  his  own  Son,  but  delivered  him 
up  for  us  all,  how  shall  he  not  with  him  also  freely  give  us  all  things  ?" 
Here  I  see  that  love  is  not  only  his  attribute — but  his  character — 
his  nature.     "  God  is  love." 

What  wonder  the  Christian  should  say,  "  God  forbid  that  I  should 
glory,  save  in  the  cross  of  our  Lord  Jesus  Christ."  He  not  only 
derives  relief  from  it,  but  delight.  He  is  sometimes  carried  away 
in  his  contemplations,  till  he  is  enraptured  and  inspired  with  the 
subject,  even  in  this  vale  of  tears,  and  in  this  body  of  death  !  What 
will  be  his  views  of  it,  when  that  which  is  perfect  shall  come,  and 
that  which  is  in  part  shall  be  done  away  ! 

"  For  ever  his  dear  sacred  name 
Thall  dwell  upon  our  tongue ; 
And  Jesus  and  salvation  be 
The  close  of  every  song." 


July 27.— "Thou  shalt  have  treasure  in  heaven."— Mark  x.  21. 

We  shall  not  enlarge  on  the  excellency  and  security  of  such  trea- 
sure ;  but  only  inquire  what  is  our  relation  to  it,  and  whether  this 
assurance  can  be  claimed  by  us.      Now  there  are  four  classes  of 

Eersons,  under  which  every  individual  before  God  may  be  compre- 
ended. 

There  are  some  who  have  no  treasure  either  in  heaven  or  earth. 
They  are  spiritually  and  corporeally  poor :  poor  for  eternity,  and 
poor  for  time :  in  this  world  they  have  only  a  vale  of  tears ;  and  in 
another,  "lamentation,  and  mourning,  and  wo."  You  cannot 
suppose,  unless  you  imagine  the  preacher  a  barbarian,  that  he  can 
say  this  without  feeling.  But  he  may  feel,  and  yet  be  faithful ;  and 
how  indeed  could  he  express  his  concern  for  your  welfare  if  he 
were  to  allow  you  to  remain  under  a  delusion  the  most  dangerous  ? 


JULY  27.  57 

You  think  perhaps  that  your  hardships  and  trials  will  recommend 
you  to  God ;  and  you  are  often  heard  to  say,  "  It  is  better  to  suffer 
here  than  hereafter."  But  you  will  suffer  in  both  if  you  reject  the 
council  of  God  against  yourselves,  and  adjudge  yourselves  unworthy 
of  everlasting  life.  Christianity  has  indeed  a  most  tender  and  a 
peculiar  aspect  towards  the  sons  and  daughters  of  want  and  wo — 
"  The  poor  have  the  Gospel  preached  unto  them."  But  you  must 
receive  it  in  order  to  be  benefited  by  it.  Then  indeed  your  privations 
will  be  sanctified ;  the  Lord  will  bless  your  bread  and  your  water ; 
and  your  humble  dwelling  will  become  one  of  the  palaces  of  Zion. 

There  are  some  who  have  treasure  on  earth,  but  not  in  heaven. 
We  inquire  not  how  you  obtained  it.  We  will  presume  that  the 
acquisition  has  left  no  stain  upon  your  character,  or  sting  in  your 
conscience  ;  and  that  you  remember  the  Lord  your  God,  that  he  it 
is  that  giveth  you  power  to  get  wealth.  Neither  do  we  wish  to 
depreciate  the  common  bounties  of  his  hand,  as  if  they  were  not 
good  in  themselves,  though  so  often  abused.  Some  purposes  they 
can  answer ;  but  it  is  not  true  without  restriction  that  "  money  pro- 
cureth  all  things."  It  cannot  purchase  health,  or  bribe  off  disease. 
Riches  profit  not  in  the  day  of  wrath.  They  cannot  purify  the  pas- 
sions, or  heal  a  wounded  spirit.  "  A  man's  life  consisteth  not  in 
the  abundance  of  the  things  which  he  possesseth."  Yea  it  renders 
him  more  responsible  ;  excites  envy  and  opposition ;  exposes  him 
to  temptations  and  many  foolish  and  hurtful  lusts,  which  drown  men 
in  destruction  and  perdition.  "  The  love  of  money  is  the  root  of  all 
evil :  which  while  some  coveted  after,  they  have  erred  from  the 
faith,  and  pierced  themselves  through  with  many  sorrows."  I  pity 
the  man  of  the  world  who  has  his  portion  in  this  life,  and  no  inte- 
rest in  a  better.  He  is  daily  and  hourly  leaving  behind  him  all  he 
loves  and  idolizes,  while  he  has  nothing  before  him  to  excite  hope 
or  desire  ;  what  wonder  therefore  that  his  death  is  the  effect  of  re- 
luctance and  compulsion?  "He  shall  be  driven  from  light  into 
darkness,  and  chased  out  of  this  world."  The  rabbinical  Jews  say 
that  some  of  the  words  of  Scripture,  with  which  the  angels  receive  the 
soul  at  death,  and  sing  it  down  to  hell,  are  these :  "  Lo,  this  is  the 
man  that  made  not  God  his  strength ;  but  trusted  in  the  abundance 
of  his  riches,  and  strengthened  himself  in  his  wickedness."  We 
have  no  notion  that  these  benevolent  beings  derive  pleasure  from 
the  misery  of  any  one,  or  that  they  would  insult  even  a  lost  spirit. 
But  every  one  at  death  will  be  clothed  with  shame  who  has  pre- 
ferred the  mammon  of  unrighteousness  to  the  true  riches. 

There  are  some  who  have  treasure  in  heaven,  but  not  on  earth. 
This  is  the  case  with  not  a  few  of  our  Lord's  followers  :  "  I  will 
leave  in  the  midst  of  thee  a  poor  and  an  afflicted  people."  Silver 
and  gold  they  have  none.  And  they  need  not  despair,  or  murmur, 
as  if  all  importance,  excellency,  usefulness,  and  enjoyment  were 
denied  them  with  wealth.  The  Apostles  themselves  could  say; 
"  Even  unto  this  present  hour  we  both  hunger,  and  thirst,  and  are 
naked,  and  are  buffeted,  and  have  no  certain  dwelling-place."  Even 
Jesus  the  Lord  of  all  had  not  where  to  lay  his  head ;  and  received 
the  ministrations  of  widows.  You  have  the  honour  of  resembling 
the  Saviour  in  condition,  and  the  advantage  of  living  more  immedi- 
ately by  faith  upon  his  providence,  while  he  gives  you  day  by  day 


58  JULY  29. 

your  daily  bread.  He  also  says  to  you,  as  he  did  to  the  Church  of 
Ephesus,  "  I  know  thy  poverty ;  but  thou  art  rich."  Rich  in  faith 
and  hope  :  rich  in  the  exceeding  great  and  precious  promises :  rich 
in  the  earnests  and  foretastes  of  life  eternal.  Angels  are  your  at- 
tendants ;  you  feed  on  the  hidden  manna ;  he  has  covered  you  with 
the  robe  of  righteousness  as  a  bridegroom  decketh  himself  with  or- 
naments, and  as  a  bride  adorneth  herself  with  her  jewels.  And  as 
far  as  they  can  subserve  your  welfare,  all  things  are  yours :  "  Whe- 
ther Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life,  or  death,  or 
things  present,  or  things  to  come ;  all  are  yours ;  and  ye  are  Christ's ; 
and  Christ  is  God's. 

But  there  are  some  who  have  treasure  in  heaven  and  on  earth  too. 
The  lines  have  fallen  to  them  in  pleasant  places  :  they  have  a  goodly 
heritage.  The  streams  of  the  upper  and  of  the  nether  springs  flow 
within  their  borders.  Is  it  nothing  that  you  have  not  only  the  neces- 
saries, but  the  conveniences,  comforts,  and  indulgences  of  life  ?  Is 
it  nothing  that  you  can  largely  enjoy  the  pleasures  of  benevolence  ? 
That  you  can  draw  down  upon  you  the  blessing  of  him  that  is  ready 
to  perish  ?  That  you  can  make  the  widow's  heart  to  sing  for  joy  ? 
That  you  can  aid  in  diffusing  the  Scriptures  ?  in  sending  abroad  the 
Gospel  ?  and  in  every  good  work  ?  Fall  upon  your  knees,  and  thank 
the  Giver  of  all  good  for  the  blessings  of  the  life  that  now  is.  And 
then  thank  him  far  more  that  he  has  not  put  you  off  with  these ;  or 
suffered  you  to  be  satisfied  in  them — "  Blessed  be  the  God  and  Fa- 
ther of  our  Lord  Jesus  Christ,  which  according  to  his  abundant  mercy 
hath  begotten  us  again  unto  a  lively  hope  by  the  resurrection  of  Jesus 
Christ  from  the  dead." 


July  28. — "  For  now  shall  he  be  great  unto  the  ends  of  the  earth." — Micah  v.  4. 

This  certainly  refers  to  the  Messiah,  the  Lord  of  glory,  the  Lord 
of  all.  He  is  always  great  in  himself:  and  therefore  is  not  aggran- 
dized by  accession,  but  by  discovery.  He  must  be  known,  and  he 
only  needs  to  be  known,  in  order  to  be  great.  A  prophet  is  not  with- 
out honour,  save  in  his  own  country,  and  among  his  own  kindred. 
Upon  the  same  principle  it  has  been  said  that  domestic  greatness  is 
unattainable.  All  feel  a  decrease  of  veneration,  if  not  of  love,  from 
acquaintance  and  intimacy.  But  the  more  he  is  known  the  more 
will  he  be  admired  and  adored.  The  reason  is,  because  he  is  perfect y 
and  divine.  His  excellences  therefore  are  unbounded  and  infinite, 
and  will  admit  of  endless  attention  and  praise. 

This  subject  deeply  concerns  his  people.  They  know  the  im- 
portance of  the  revelation  of  the  Lord  Jesus  to  their  perishing 
fellow-creatures.  It  is  by  his  knowledge  that  he  is  to  justify  many. 
They  are  justified  indeed  by  faith  :  but  how  can  they  believe  on 
him  of  whom  they  have  not  heard  ?  Faith  cometh  by  hearing, 
and  hearing  by  the  word  of  God.  Their  benevolence  therefore 
leads  them  to  pray  that  his  way  may  be  known  on  earth,  his  saving 
health  among  all  nations.  His  people  also  love  him  supremely; 
and  love  delights  in  the  glory  of  its  object.  When  they  consi- 
der what  he  is,  and  what  he  has  done  and  suffered,  every  impulse 
of  their  heart  cries,  "  Let  the  whole  earth  be  filled  with  his  glory." 

What  affects  them  is  not  that  they  are  so  little  known  or  noticed 


JULY  28.  59 

—for  what  are  they  ?  but  that  He  is  so  unknown,  and  neglected, 
and  despised.  He  is  great  indeed  already  in  the  views  and  esteem 
of  some,  and  they  hope  the  number  is  increasing ;  but  his  ad- 
mirers have  been  always  few,  compared  with  the  multitude,  and 
they  are  so  still.  Thousands  and  millions  have  never  yet  heard 
of  nim.  Down  to  this  hour,  even  where  his  religion  is  professed, 
the  majority  in  no  one  county  or  village  has  been  actuated  by  the 
true  spirit  of  Christianity.  At  the  thought  of  this  two  things  com- 
fort them.  First,  that  it  is  not  so  in  another  world  now.  There  he 
attracts  every  eye,  and  employs  every  tongue.  A  multitude  which 
no  man  can  number  of  glorified  saints,  and  ten  thousand  times  ten 
thousand  and  thousands  of  angels,  are  continually  saying  with  a 
loud  voice,  "  Worthy  is  the  Lamb  that  was  slain,  to  receive  power, 
and  riches,  and  wisdom,  and  strength,  and  honour,  and  glory,  and 
blessing." 

Secondly,  that  it  will  not  be  so  in  this  world  always.  For  it  is  writ- 
ten, and  the  Scripture  cannot  be  broken,  that  "from  the  rising  of  the 
sun  to  the  going  down  of  the  same,  his  name  shall  be  great  among 
the  Gentiles,  and  in  every  place  incense  shall  be  offered  unto  him, 
and  a  pure  offering."  Then  the  nations  of  them  that  are  saved  shall 
walk  in  the  light  of  the  Lamb — He  shall  sprinkle  many  nations — 
Yea,  all  nations  shall  fall  down  before  him,  and  all  kings  shall 
serve  him.  O  blessed  day,  when  there  shall  be  a  godly  prince  on 
every  throne,  a  godly  judge  on  every  bench,  a  godly  pastor  in  every 
pulpit,  a  godly  master  in  every  family — when  every  author  will 
write,  and  every  merchant  trade  for  Him — when  the  melody  of  his 
praise  shall  soften  the  labourer's  toil,  and  the  poor  of  the  people 
shall  trust  in  him.  0  glorious  hour  when  it  shall  be  said,  without 
a  figure,  "  Behold,  the  world  is  gone  away  after  him !" 

But  who  shall  live  when  God  doeth  this  !  We  often  now  exclaim, 
"Why  are  his  chariot  wheels  so  long  in  coming?  Why  does  the 
whole  creation  groan  and  travail  in  pain  together  until  now  ?  How 
many  are  there  waiting  for  an  event  that  will  loosen  the  last  cord 
of  life,  and  lead  them  to  exult.  Lord,  now  lettest  thou  thy  servant 
depart  in  peace,  according  to  thy  word  :  for  mine  eyes  have  seen 
thy  salvation,  which  thou  hast  prepared  before  the  face  of  all  peo- 

Ele."  Yet  the  morning  is  spread  upon  the  mountains.  The  day 
as  dawned.  Numberless  agencies  are  in  action,  which,  by  the 
ordinary  blessing  of  God  upon  them,  must  produce  mighty  results. 
But  who  shall  live  when  God  doeth  this  ?  It  is  probable,  even  if  he 
cut  short  his  work  in  righteousness,that  the  clods  of  the  valley  will 
be  sweet  about  many  of  us.  Yet  we  shall  die  in  faith,  fully 
assured  that  he  who  died  on  the  cross  shall  see  his  seed,  and  pro- 
long his  days,  and  that  the  pleasure  of  the  Lord  shall  prosper  in  his 
hands.  Perhaps  we  shall  be  permitted  to  look  down,  and  see  his 
spreading  greatness.  If  not,  we  shall  be  acquainted  with  the  beau- 
tifying fact.  We  shall  be  where  the  acclamation  will  commence 
which  will  be  re-echoed  back  from  earth:  "Hallelujah,  for  the 
kingdoms  of  this  world  are  become  the  kingdoms  of  our  Lord  and 
of  his  Christ,  and  he  shall  reign  for  ever  and  ever." 


60  JULY  2D. 

July  29.— "  Receive  with  meekness  the  ingrafted  word."— James  i.  21. 

Nothing  is  spoken  of  in  the  Scripture  more  commonly  or  with 
more  commendation  than  meekness.  It  is  often  made  the  subject  of 
promise.  We  read,  "The  meek  will  he  guide  in  judgment :  The 
meek  will  he  teach  his  way:"  "  He  will  beautify  the  meek  with 
salvation :"  "  The  meek  shall  inherit  the  earth,  and  shall  delight 
themselves  in  the  abundance  of  peace."  It  is  also  frequently  en- 
joined in  a  way  of  duty.  Indeed  it  would  seem  that  no  part  oi  our 
Christian  calling  can  be  perfectly  or  properly  discharged  without  it. 
If  we  would  heal  the  backslider,  we  are  to  do  it  "  in  the  spirit  of 
meekness."  If  we  would  teach  gainsayers,  "in  meekness  we  are 
to  instruct  those  that  oppose  themselves."  And  if  we  would  receive 
the  ingrafted  word,  we  must  receive  it  "  with  meekness."  This 
regards  the  understanding,  the  heart,  and  the  life. 

It  requires  the  acquiescence  of  the  understanding,  with  regard  to 
the  mysteries  of  the  Gospel — This  will  keep  us  from  proud  cavils 
and  reasonings ;  and  cast  down  imaginations  and  every  hi^h  thing 
that  exalteth  itself  against  the  knowledge  of  God,  and  bring  into 
captivity  every  thought  to  the  obedience  of  Christ.  After  God  has 
spoken  we  shall  not  ask,  "  How  can  these  things  be  ?"  All  our 
concern  with  the  Scripture  will  be  to  inquire,  7s  this  the  word  of 
God  ?  and  what  does  it  really  contain  ?  For  nothing  should  then 
remain  but  the  most  implicit  assent.  We  make  God  a  liar  if  we 
do  not  believe  what  he  affirms  ;  and  because  he  affirms  it.  Our  faith 
does  not  honour  his  testimony  if  it  must  be  founded  on  knowledge. 
If  on  your  reporting  any  thing,  concerning,  for  instance,  a  place,  a 
person  should  say,  I  will  believe  it  as  soon  as  I  have  been  there  and 
seen  for  myself;  would  you  not  deem  this  an  insult,  either  to  your 
knowledge  or  veracity  ?  Yet  if  we  believe  the  testimony  of  man, 
the  testimony  of  God  is  greater.  Men  may  delude  us ;  but  it  is 
impossible  for  God  to  lie.  We  must  therefore  "  receive  the  king- 
dom of  heaven  as  a  little  child  ;"  who  never  sets  up  himself  against 
the  judgment  of  his  father,  or  questions  the  truth  of  his  decisions : 
or,  as  the  Apostle  says,  we  must  "  become  fools  that  we  may  be 
wise."  Is  this  degrading  my  understanding?  It  is  improving, 
perfecting  it ;  it  adds  God's  intelligence  to  my  own — "  In  his  light 
we  see  light." 

It  requires  also  the  submission  of  the  heart,  as  to  the  provisions 
of  the  Gospel.  Speaking  of  the  Jews,  the  Apostle  says,  "  They  did 
not  submit  themselves  to  the  righteousness  which  is  of  God ;  for 
Christ  is  the  end  of  the  law  for  righteousness  to  every  one  that 
believeth."  The  word  seems  strange.  Should  we  say,  a  subject 
did  not  submit  himself  to  accept  of  an  invitation  to  the  king's  table  ? 
Was  there  ever  an  instance  in  which,  when  a  rebel  taken  in  arms, 
and  condemmed  to  die,  was  presented  with  a  pardon,  accompanied 
with  a  promise  of  more  than  restoration  to  all  his  former  estate,  he 
refused  the  mercy  ?  and  his  sovereign  was  constrained  to  send  his 
servants  and  his  son  to  beseech  him  to  submit  ?  Yet  God  beseeches 
sinners  by  us ;  and  we  pray  them  in  Christ's  stead  to  be  reconciled 
unto  God.  And  herein  appears  not  only  the  insensibility  of  man, 
but  the  pride  of  his  yet  self-righteous  heart.  He  wishes  to  be  saved 
in  his  own  way,  and  to  be  his  own  Saviour.     He  revolts  at  the 


JULY  30.  ;61 

thought  of  being  received  on  the  same  terms  with  the  chief  of  sin- 
ners ;  to  have  nothing  to  glory  in  before  God ;  to  have  no  hand 
meritoriously  in  the  work,  and  no  share  of  the  glory ;  to  declare, 
when  he  has  done  all  that  is  commanded,  I  am  an  unprofitable 
servant ;  and  to  cry  to  the  last,  God  be  merciful  to  me  a  sinner — 
He  stumbles  at  this  stumbling-stone.  Did  Naaman  receive  with 
meekness  the  order  to  wash  seven  times  in  Jordan  and  be  clean  ? 
Did  not  the  homely  simplicity  of  the  remedy  fill  him  with  resent- 
ment ;  so  that  he  was  turning  away  in  a  rage,  and  would  have  missed 
the  cure  had  not  his  servants  prevailed  upon  him  to  submit — And  he 
washed  and  was  healed.  It  is  no  easy  thing  to  induce  men  to  bow 
to  the  sovereign  and  abasing  method  which  God  has  appointed  for 
our  relief:  but  when  we  are  pressed  with  a  deep  sense  of  the  abso- 
lute necessity  of  the  plan,  and  we  are  enabled  to  see  a  little  of  its 
infinite  excellency,  we  willingly  and  gratefully  accept  of  the  grace — 
approve  of  it — glory  in  it — and  resolve  to  glory  in  nothing  else. 

It  no  less  requires  the  obedience  of  the  life,  as  to  the  authority  of 
the  Gospel.  For  the  Gospel  not  only  assails  self,  but  sin  :  it  has 
not  only  the  relief  of  a  remedy,  but  the  force  of  a  law ;  and  "  whoso 
looketh  into  the  perfect  law  of  liberty,  and  continueth  therein,  he 
being  not  a  forgetful  hearer,  but  a  doer  of  the  word,  this  man  shall 
be  blessed  in  his  deed."  We  naturally  affect  independence ;  and 
our  language  is,  "  Who  is  the  Lord  that  we  should  obey  his  voice  ?" 
"  With  our  tongues  will  we  prevail,  our  lips  are  our  own  ;  who  is 
Lord  over  us  ?"  But  this  disposition  must  be  subdued.  We  must 
deny  ourselves,  and  choose  the  Lord  for  our  master.  We  must  re- 
sign ourselves  entirely  to  his  pleasure,  asking,  Lord,  what  wilt  thou 
have  me  to  do?  And  without  dictation,  without  murmuring  or  re- 
pining, without  choice  or  preference  as  to  the  way  in  which  we  are 
to  serve  him,  we  shall  implicitly  refer  ourselves  to  his  will,  and  say, 
"  Speak,  Lord,  for  thy  servant  heareth." 

To  us  is  the  word  of  this  salvation  sent.  We  have  it ;  we  read 
it ;  we  hear  it.  Do  we  thus  meekly  receive  it  ?  Do  we  honour  it 
with  our  confidence  ?  Do  we  bend  to  its  designs  ?  Do  we  yield  to 
its  demands  ?  Do  we  obey  from  the  heart  the  form  of  doctrine  de- 
livered us  ?     Or  do  we  receive  the  grace  of  God  in  vain  ? 


July  30. — "  I  will  give  unto  him  that  is  athirst  of  the  fountain  of  the  water 
of  life." — Rev.  xxi.  6. 

And  what  can  this  fountain  be,  but  himself?  He  is  not  a  vessel 
or  a  reservoir,  which,  however  capacious,  is  yet  limited,  and  would 
soon  be  drained  dry  by  continual  drawing.  But  he  is  a  fountain 
always  full,  always  flowing,  always  fresh.  For  the  streams  poured 
forth  from  a  fountain  are  very  distinguishable  from  the  stagnant 
contents  of  a  pool :  the  latter  are  dead ;  the  former,  living  water. 
And  what  is  this  water  of  life  which  springs  from  himself,  but  the 
blessings  of  the  Gospel,  the  influences  of  his  Holy  Spirit,  or,  as  the 
Scripture  calls  it,  "  the  grace  of  our  Lord  Jesus  Christ  ?"  Between 
this  and  living  water  there  is  an  obvious  and  striking  analogy.  Each 
is  of  unspeakable  importance :  the  one  is  as  essential  in  the  moral 
as  the  other  in  the  material  world.  Yea,  the  one  is  more  necessary 
to  the  soul  than  the  other  is  to  the  body.     There  have  been  instances 

Vol.  II.  6 


62  JULY  30. 

in  which  physical  life  has  been  maintained  for  a  long  time  (as  in 
the  case  of  Moses  and  Elias)  without  drinking,  as  well  as  without 
eating :  but  for  the  spiritual  life  to  exist  for  a  moment  without  the 
grace  that  is  in  Christ  Jesus,  is  a  miracle  which  never  has  been,  and 
never  will  be  accomplished.  Does  water  soften  ?  His  grace  makes 
the  heart  soft ;  and  turns  the  very  stone  to  flesh.  Does  water  purify  ? 
"  I  will  sprinkle,"  says  he,  "  clean  water  upon  you,  and  ye  shall  be 
clean  :  from  all  your  filthiness  and  from  all  your  idols  will  I  cleanse 
you."  Does  water  fertilize  ?  The  man  whose  hope  the  Lord  is,  is 
likened  to  a  tree  planted  by  the  waters,  and  that  spreadeth  out  her 
roots  by  the  river,  and  shall  not  see  when  heat  cometh,  but  her  leaf 
shall  be  green  ;  and  shall  not  be  careful  in  the  year  of  drought,  nei- 
ther shall  cease  from  yielding  fruit."  In  what  a  condition  would 
the  earth  be  if  the  springs  were  exhausted,  and  the  rivers  dried  up, 
or  if  rain  was  withholden  for  a  few  months  only  !  Nothing  can  equal 
the  barrenness  of  a  soul  devoid  of  divine  grace — But  this  water  of 
life  quickens  what  was^  dead  before,  and  produces  all  the  fruits  of 
righteousness.  The  comparison  could  be  pursued — But  the  parti- 
cular allusion  in  our  text  remains.  How  welcome  is  cold  water  to 
a  thirsty  soul !  How  comfortable  to  the  Jews,  who  had  been  three 
days  and  Avithout  water  to  drink,  were  the  gushings  from  the  rock ! 
Moses  therefore  says,  "  He  brought  them  honey  out  of  the  rock,  and 
oil  out  of  the  flinty  rock" — He  speaks  in  reference  to  their  feelings — 
It  was  not  oil  or  honey ;  but  it  was  as  sweet  as  the  one,  and  as  rich 
as  the  other,  to  persons  dying  with  thirst.  "  I  opened  my  mouth 
and  panted,"  says  David,  "  for  I  longed  for  thy  salvation."  "  As 
the  hart  panteth  for  the  water  brooks,  so  panteth  my  soul  after  thee, 
O  God."  Such  desires  as  these  grace  is  necessary  to  satisfy  :  and 
grace  can  satisfy  them.  ""He  that  believeth  on  me  shall  never  thirst.'* 
He  will  never  thirst  in  vain  for  the  blessings  he  desires  ;  while  his 
thirst  after  other  things,  for  which  he  raged  before,  is  quenched,  and 
he  learns,  in  whatsoever  state  he  is,  therewith  to  be  content. 

Even  the  image  is  encouraging.  By  employing  water  to  hold 
forth  the  blessings  of  salvation,  our  Lord  intimates  that  they  are 
plenteous,  and  open  to  approach  without  money  and  without  price. 
Surely  a  nobleman  would  not  forbid  a  poor  traveller,  in  his  weary 
journey,  to  kneel  down  and  drink  of  the  ample  river  that  meandered 
through  his  estate.  But  Jesus  says,  I  will  "  give"  of  the  fountain 
of  the  water  of  life — yea,  he  goes  further,  and  says,  I  will  give 
"  freely."  Surely  this  is  enough — Yet  it  is  not  too  much  for  the 
purpose.  He  knows  the  disposition  there  is  in  man,  who,  ever  since 
the  Fall,  is  as  proud  as  he  is  poor ;  and  always  thinks  of  deserving ; 
and  would  rather  buy  than  beg.  He  also  knows  what  strong  con- 
solation is  necessary  to  relieve  the  conscience  of  an  awakened  sin- 
ner, pressed  down  by  a  sense  of  depravity  and  guilt.  He  feels  that 
he  has  nothing  to  pay  or  to  promise — And  he  is  assured  that  he 
needs  nothing.  "  As  your  penury  is  such  that  you  have  no  price  to 
offer,  my  greatness,  my  goodness  is  such  that  I  disdain  to  require 
any.  You  are  as  welcome  as  you  are  unworthy.  My  blessings 
are  too  valuable  to  be  purchased — I  give  them  freely." 

Hence  too  we  may  observe  the  only  requisite  in  the  receiver. 
It  is  not  the  performance  of  any  hard  condition,  nor  the  possession 
of  any  meritorious  qualification — It  is  only  want  and  desire ;  to  him 


JULY  31.  63 

that "  is  athirst"  I  will  give  of  the  fountain  of  the  water  of  life  freely. 
This  is  indeed  specified  ;  but  not  in  a  way  of  desert  or  recommen- 
dation. It  is  not  mentioned  as  the  cause  of  the  relief,  but  the  cha- 
racter of  the  relieved.  And  it  is  wisely  specified.  Such  persons  as 
these  are  the  very  persons  who  are  likely  to  exclude  themselves, 
fearing,  as  they  feel  their  unworthiness,  the  blessing  cannot  be  de- 
signed for  them.  He  therefore  mentions  them,  so  to  speak,  even 
by  name  ;  and  in  addressing  them,  seizes  the  very  thing  from  which 
they  despond,  to  minister  to  their  hope.  To  which  we  may  add, 
that  without  this  thirst  the  promise  would  be  no  promise ;  the  bless- 
ing no  blessing — For  such  only  can  value  it.  The  full  soul  loath- 
eth  the  honeycomb;  but  to  the  hungry  soul  every  bitter  thing  is 
sweet.  What  is  a  physician  to  them  that  are  whole  ?  or  a  refuge 
to  them  that  are  safe  ?  Water  is  every  thing  to  the  thirsty ;  but  to 
others  the  stream  runs  by  uninvitingly  and  in  vain.  And  how  many 
are  there  who  have  no  sense  of  their  wants,  and  no  desire  after  the 
Saviour ! 

But  the  cry  of  others  is,  Remember  me,  0  Lord,  with  the  favour 
thou  bearcst  unto  thy  people,  and  visit  me  with  thy  salvation.  No 
voice  but  his  can  relieve  your  fears.  No  joy  but  his  can  satisfy  your 
souls.  You  long  for  him  as  the  Sanctifier  as  well  as  the  Redeemer  ; 
and  you  wait  for  him  more  than  they  that  watch  for  the  morning. 
This  is  a  proof  of  something  good,  and  a  pledge  of  something  better. 
Refuse  not  to  be  comforted.  Go  immediately  and  drink.  And  drink 
largely.  There  is  enough  and  to  spare.  And  while  you  partake, 
invite  others,  and  bring  them  to  drink  of  the  rivers  of  his  pleasures. 
And  look  forward  to  the  hour  when  you  shall  ascend  to  the  spring- 
head itself.  There  you  shall  hunger  no  more,  neither  thirst  any 
more ;  neither  shall  the  sun  light  on  you,  or  any  heat — For  the  Lamfj 
that  is  in  the  midst  of  the  throne  shall  feed  you,  and  shall  lead  you 
unto  fountains  of  waters — And  God  shall  wipe  away  all  tears  from 
your  eyes. 


July 31. — "And  the  Lord  said  unto  Moses,  Write  this  for  a  memorial  in  a 
book,  and  rehearse  it  in  the  ears  of  Joshua  :  for  I  will  utterly  put  out  the  remem- 
brance of  Amalek  from  under  heaven." — Exod.  xvii.  14. 

This  is  the  first  time  any  mention  is  made  in  the  Sacred  History 
of  writing.  It  was  not  known  in  the  earlier  ages.  It  does  not 
appear  that  the  Patriarchs  were  acquainted  with  it.  And  simple 
and  familiar  as  the  art  now  seems,  it  is  difficult,  if  not  imposible  to 
account  for  it  without  a  divine  origin.  Wakefield,  a  fine  scholar, 
though  an  erroneous  divine  and  a  radical  politician,  and  far  from 
any  leaning  to  enthusiasm,  yet  after  much  reflection  has  contended 
that  it  must  have  been  derived  at  first  from  a  divine  communication. 
However  this  may  be,  it  was  a  most  wonderful  invention.  What 
pleasures  and  advantages  have  been  derived  from  it !  How  has 
the  lover  blessed  the  use  of  letters  !  How  thankful  has  friendship 
been  for  news  from  a  far  country,  which  has  been  like  cold  water 
to  a  thirsty  soul !  By  alphabetical  characters  improvements  have 
been  perserved  from  age  to  age,  and  additions  been  constantly 
making  to  the  general  stock  of  knowledge.-  But  how  much  do  we 
owe  to  it  as  Christians !  What  is  the  "  Scripture"  but  the  writing-  ? 


64  JULY  31. 

All  that  relieves  our  spiritual  wants  and  supports  our  eternal  hope 
has  reached  us,  and  continues  to  delight  us  by  means  of  what  holy- 
men  wrote  as  they  were  moved  by  the  Holy  Ghost — 

"  Our  nation  reads  his  written  word, 
That  book  of  life,  that  sure  record  : 
The  bright  inheritance  of  heaven 
Is  by  the  sweet  conveyance  given." 

It  is  probable  that  from  this  time  Moses  began  to  keep  a  journal 
of  striking  and  useful  occurrences.  Great  men  have  frequently 
done  the  same  for  intellectual ;  and  good  men  for  religious  pur- 
poses. Diaries  were  formerly  much  more  common  among  pious 
people  than  they  now  are.  This  is  to  be  lamented;  for  though  their 
frequent  publication  was  unnecessary,  and  their  minuteness  often 
rendered  them  exceptionable,  they  served  to  promote  self-attention 
and  acquaintance ;  and  recorded  events  and  circumstances  with  the 
impresions  they  produced  at  the  time,  which  could  not  be  reviewed 
without  some  utility.  Whatever  may  be  said  of  the  particular  mode, 
the  thing  itself  is  of  importance.  If  we  are  to  be  affected  with  past 
transactions,  and  views,  and  feelings,  they  must  be  in  some  way 
secured  and  retained :  when  buried  in  forgetfulness  they  can  have  no 
influence  to  reprove  or  encourage,  to  excite  gratitude  or  to  increase 
confidence.  And  as,  like  the  Jews,  we  are  liable,  and  alas!  prone 
to  forget  the  works  of  the  Lord  and  the  wonders  which  he  has  shown 
us,  we  should  write  them,  if  not  as  Moses  was  enjoined  to  do,  in  a 
book,  yet  in  the  fleshly  tables  of  our  hearts.  "  0  my  people,"  says 
God,  "remember  now  what  Balak  king  of  Moab  consulted,  and  what 
Balaam  the  son  of  Beor  answered  him  from  Shittim  unto  Gilgal ; 
that  ye  may  know  the  righteousness  of  the  Lord."  And  when  his 
disciples  seemed  ready  to  despond  because  they  had  only  one  loaf 
on  board,  our  Lord  said  to  them,  "  Remember  ye  not  the  miracle 
the  five  barley  loaves  and  the  two  small  fishes,  and  how  many  of 
baskets  full  of  fragments  ye  took  up  ?"  "  Bless  the  Lord,  0  my  soul, 
and  forget  not  all  his  benefits." 

A  reason  is  assigned  for  the  recording  and  rehearsing  of  this 
transaction  in  a  dreadful  menace :  "  For  I  will  utterly  put  out  the 
remembrance  of  Amalek  from  under  heaven."  So  highly  did  God 
resent  the  injury  intended  against  his  people.  So  dear  are  they  to 
him,  and  so  truly  are  they  one  with  him,  that  he  who  toucheth 
them  toucheth  the  apple  of  his  eye.  Let  those  who  oppose  them 
tremble — "I  will  curse  him  that  curseth  thee." 

The  threatening  was  executed  partially  by  Saul;  but  fully  by 
David,  after  whose  time  we  read  no  more  of  the  Amalekites  as  a 
people.  For  some  stragglers  of  course  escaped  and  survived,  and 
were  to  be  met  with  in  various  countries.  Haman,  whose  mortified 
ambition  led  him  to  contrive  the  destruction  of  the  Jews,  was  one 
of  this  detested  and  exterminated  nation. 

The  Scripture  cannot  be  broken.  Whatever  improbabilities  ap- 
pear, whatever  difficulties  stand  in  the  way,  whatever  delays  inter- 
vene, God's  counsels  of  old  are  faithfulness  and  truth ;  and  heaven 
and  earth  shall  pass  away  sooner  than  one  jot  or  tittle  of  his  word 
shall  fail.  This  applies  to  the  destruction  of  the  wicked,  as  well 
as  to  the  salvation  of  the  righteous.  And  it  applies  not  only  to 
nations,  but  to  individuals.     Behold  a  signal  instance.     "And 


AUGUST  1.  65 

Joshua  adjured  them  at  that  time,  saying,  Cursed  be  the  man 
before  the  Lord,  that  riseth  up  and  buildeth  this  city  Jericho :  he 
shall  lay  the  foundation  thereof  in  his  firstborn,  and  in  his  youngest 
son  shall  he  set  up  the  gates  of  it."  And  what  says  History  more 
than  four  hundred  years  after,  in  the  reign  of  Ahab  ?  "  In  his  days 
did  Hiel  the  Bethelite  build  Jericho :  he  laid  the  foundation  thereof 
in  Abiram  his  firstborn,  and  set  up  the  gates  thereof  in  his  youngest 
son  Segub,  according  to  the  word  of  the  Lord,  which  he  spake  by 
Joshua  the  son  of  Nun." 
Lord,  increase  our  faith. 

AUGUST. 

August  1. — "For  the  inhabitant  of  Maroth  waited  carefully  for  good:  but 
evil  came  down  from  the  Lord  unto  the  gate  of  Jerusalem." — Micah  i.  12. 

This  refers  to  the  invasion  of  the  Assyrian,  the  rod  of  God's 
anger.  He  had  subdued  and  ravaged  Israel,  and  now  entered  the 
kingdom  of  Judah.  The  prophet  laments  the  horrors  and  miseries 
of  the  scene ;  and  describes  the  effects  of  them  upon  the  places 
lying  in  the  line  of  his  march.  The  village  of  Maroth  was  one  of 
these.  It  was  very  interior,  and  was  situated  nigh  Jerusalem;  for 
which  reason  probably  the  inhabitants  themselves  thought  that  they 
were  safer  than  those  who  lived  on  the  borders  of  the  country: 
"  For  the  inhabitant  of  Maroth  waited  carefully  for  good :  but  evil 
came  down  from  the  Lord  unto  the  gate  of  Jerusalem."  This  may 
serve  to  remind  us — of  the  disappointments  of  life — of  the  source 
of  calamity — and  the  season  of  deliverance. 

They  "  waited,"  waited  "  carefully  for  good ;"  but  in  vain :  "  evil 
came" — Is  such  a  disappointment  a  strange  or  an  unusual  thing? 
What  is  there  in  life  that  is  not  uncertain,  and  does  not  expose  the 
hope  that  is  resting  upon  it  ?  Is  it  substance  ?  Is  it  health  ?  Is  it 
children?  Is  it  friends? — Does  the  Scripture  only  cry,  "All  is 
vanity;"  and,  " Cease  from  man,  whose  breath  is  in  his  nostrils? 
Does  not  all  history,  observation,  and  experience  tell  us  the  same  ?  Let 
therefore  the  young,  let  those  who  are  entering  into  new  connexions 
and  conditions,  let  all  be  sober  in  their  expectations  from  every 
thing  earthly.  It  is  the  way  to  escape  the  surprise  and  the  anguish 
of  disappointment.  And  let  us  make  the  Lord  our  hope.  He  will 
not  deceive  us:  he  cannot  fail  us.  If  creatures  are  broken  reeds, 
he  is  the  rock  of  ages — "  Blessed  are  all  they  that  put  their  trust  in 
him." 

See  also  the  source  of  calamity — "  Evil  came  down  from  the 
Lord."  This  at  first  seems  strange  :  we  should  have  been  ready  to 
say,  "  evil  came  up  from  another  being."  We  are  assured  that 
"  every  good  gift  and  every  perfect  gift  is  from  above,  and  cometh 
down  from  the  Father  of  lights."  But  "  let  no  man  say,  when  he 
is  tempted,  I  am  tempted  of  God;  for  he  cannot  be  tempted  with 
evil,  neither  tempteth  he  any  man."  And  this  is  true  of  moral  evil, 
or  the  evil  of  sinning.  But  Micah  speaks  of  natural  evil,  or  the 
evil  of  suffering.  And  what  calamity  is  there  that  the  Scripture 
has  not  ascribed  to  God  ?  Is  it  a  storm  at  sea  ?  "  He  breaketh  the 
ships  of  Tarshish  with  an  east  wind."  Is* it  barrenness  of  soil? 
"  He  turneth  a  fruitful  land  into  barrenness,  for  the  wickedness  of 
them  that  dwell  therein."  Is  it  the  loss  of  connexions  ?  "  Lover 
G* 


66  AUGUST  1. 

and  friend  hast  thou  put  far  from  me."  "  Is  there  an  evil  in  the 
city  and  the  Lord  hath  not  done  it?" — War  is  the  evil  here  peculiarly- 
intended.  We  often  connect  this  more  with  the  follies  and  passions 
of  men  than  other  evils;  but  the  hand  of  God  is  no  less  really  in  it. 
He  has  "  created  the  waster  to  destroy."  "  Out  of  him  came  forth  the 
corner,  out  of  him  the  nail,  out  of  him  the  battle  bow,  out  of  him 
every  oppressor  together."  Let  us  never  view  our  sufferings,  public 
or  private,  personal  or  relative,  abstractedly  from  God.  Especially 
let  us  beware  that  instruments  do  not  lead  us  to  overlook  his  agency. 
They  could  have  no  power  at  all  against  us,  except  it  was  given 
them  from  above.  The  Chaldeans  and  the  Sabeans  spoiled  Job: 
but,  says  he,  "  the  Lord  hath  taken  away." 

The  question  is,  how  this  evil  comes  from  him?  Much  injury 
is  done  by  our  separating  what  the  Scripture  has  joined  together. 
Some  view  God's  mercy  as  separate  from  his  justice  ;  and  some  his 
justice  as  separate  from  his  mercy  :  the  one  of  these  partial  views 
genders  presumption,  the  other  despair.  These  extremes  would  be 
avoided  by  our  considering  God  as  at  once  the  righteous  governor 
and  the  tender  father.  Every  thing  in  his  present  administrations 
is  adapted  to  show  the  union  of  his  holiness  and  goodness,  and  to 
awaken  both  our  fear  and  our  hope.  The  evils  he  sends  are  the 
effects  of  sin ;  yet  they  are  the  fruits  to  take  away  sin.  We  deserve 
them,  and  we  need  them  ;  the  one  shows  that  we  have  no  right  to 
complain,  the  other  that  we  have  no  reason  to  complain.  What  is 
required  of  a  Christian  is  a  ready  and  cheerful  submission  ;  but  this 
can  only  be  produced  by  our  seeing  the  reference  our  affliction  has 
not  only  to  our  desert,  but  to  our  improvement.  The  thought  of 
God  as  a  sovereign  may  repress  murmuring  ;  but  it  is  the  belief 
not  only  that  his  judgments  are  right,  but  that  in  faithfulness  he  af- 
flicts, and  in  love  corrects  us,  that  enables  us  to  acquiesce,  and  say, 
"  Here  I  am,  let  him  do  what  seemeth  him  good." 

Mark  also  the  time  of  deliverance.  Though  God  saves  his  people, 
he  may  permit  the  destruction  to  draw  very  nigh.  This  was  the 
case  here.  He  could  have  hindered  the  calamity  at  the  frontier, 
but  evil  came  down  from  the  Lord  "  unto  the  gate  of  Jerusalem." 
So  far  the  overflowing  did  come ;  and  the  insulting  foe  encamped 
in  the  fuller's  field  adjoining  the  city  ;  but  no  further.  Here  were 
his  proud  waves  stayed.  Here  ended  his  power  and  triumph.  '  He- 
zekiah  conquered  him  upon  his  knees.  The  Lord  put  his  hook  into 
his  nose,  and  his  bridle  into  his  jaws,  and  drew  him  back.  Yea, 
the  angel  of  the  Lord  slew  in  his  camp  in  one  night  upwards  of  one 
hundred  and  eighty-four  thousand  of  his  troops — Showing  us  not 
only  that  God  can  deliver,  in  the  greatest  straits,  but  that  he  fre- 
quently does  not  interpose  till  the  evil  has  reached  its  extremity. 
Thus  Peter  was  not  released  from  prison  till  a  few  hours  before  his 
appointed  execution  :  and  Abraham  had  bound  Isaac,  and  seized  the 
knife,  and  stretched  out  his  hand,  before  the  voice  cried,  Forbear. 
Whenever  therefore  he  seems  indifferent  to  our  welfare,  and  does 
not  immediately,  or  even  for  a  length  of  time  interpose  on  our  be- 
half, let  us  not  accuse  him  of  unfaithfulness  and  inattention.  Let 
us  distinguish  between  appearance  and  reality.  His  kindness,  wis- 
dom, and  power,  are  secretly  at  work  for  our  good.  The  delay  is 
not  abandonment.     He  is  only  waiting  to  be  gracious  ;  and  the  sea- 


AUGUST  2.  67 

son  in  which  he  will  appear  to  our  joy  will  display  his  glory,  and 
draw  forth  our  praise.  In  the  mean  time  let  our  minds  be  kept  in 
perfect  peace,  being  stayed  upon  God ;  and  let  us  remember,  if 
things  are  gloomy  and  discouraging,  that  the  lower  the  ebb  of  the 
tide,  the  nearer  the  flow.  It  is  often  darkest  just  before  the  break 
of  day.     "  In  the  mount  it  shall  be  seen." 


August  2. — "  I  will  consider  in  my  dwelling-place  like  a  clear  heat  upon 
herbs,  and  like  a  cloud  of  dew  in  the  heat  of  harvest." — Isaiah  xviii.  4. 

Preachers  should  be  very  sparing  of  their  animadversions  on  the 
translation  of  the  Scriptures  in  common  use ;  not  only  because  they 
tend  to  shake  confidence  and  awaken  suspicions  in  their  hearers, 
but  because  they  are  generally  needless.  It  is  not  illiteracy  that 
commends  the  present  version ;  the  ablest  scholars  are  the  most 
satisfied  with  it  upon  the  whole.  Yet  while  the  original  is  divine, 
the  rendering  is  human ;  and  therefore  we  need  not  wonder  if  an 
occasional  alteration  is  necessary.  This  is  peculiarly  the  case  where 
the  sense  is  very  obscure  or  even  imperceptible  without  it. 

If  the  words  as  they  now  stand  in  the  text  remain,  his  "  dwelling- 
place"  is  heaven,  and  the  meaning  is,  that  he  would  there  consider 
how  to  succour  and  bless  his  people,  for  he  careth  for  them:  but  a 
word  must  be  supplied  to  show  the  import — "  I  will  consider  in  my 
dwelling-place"  how  I  can  prove  "  like  a  clear  heat  upon  herbs,  and 
like  a  cloud  of  dew  in  the  heat  of  harvest."  But  the  margin,  and 
Lowth,  and  every  modern  expositor  make  his  "  dwelling-place"  not 
the  place  of  his  consideration,  but  the  object;  and  read,  "  I  will  regard 
my  dwelling-place  like  a  clear  heat  upon  herbs,  and  like  a  cloud  of 
dew  in  the  heat  of  harvest."  Now  what  his  dwelling-place  was  we 
can  easily  determine.  It  was  Zion — "  Whose  dwelling  is  in  Zion." 
"  This  is  my  rest  for  ever,  here  will  I  dwell,  for  I  have  desired  it." 
And  Watts  has  well  added — 

"The  God  of  Jacob  chose  the  hill 
Of  Zion  for  his  ancient  rest; 
And  Zion  is  his  dwelling  still, 
His  Church  is  with  his  presence  blest." 

And  his  concern  for  the  welfare  of  the  one  is  far  surpassed  by  his 
regard  for  the  other.  And  how  is  this  regard  exercised  ?  Here  are 
two  images. 

First,  "  like  a  clear  heat  upon  herbs."  The  margin  again  says, 
"  Like  a  clear  heat  after  rain  ;"  and  I  wish,  says  the  excellent  trans- 
lator of  Isaiah,  who  has  adopted  it,  that  there  was  better  evidence 
in  support  of  it.  The  reason  is,  that  he  probably  feared,  as  others 
in  reading  it  may  fear,  that  "  a  clear  heat  upon  herbs"  would  be  rather 
unfavourable,  and  cause  them  to  droop  if  not  to  die.  And  this  would 
be  the  case  in  some  instances ;  but  not  in  all ;  and  it  is  enough  for 
a  metaphor  to  have  one  just  and  strong  resemblance.  Read  the 
dying  words  of  David  ;  "  And  he  shall  be  as  the  light  of  the  morning, 
when  the  sun  riseth,  even  a  morning  without  clouds ;  as  the  tender 
grass  springing  out  of  the  earth  by  clear  shining  after  rain."  Now 
after  rain,  "  the  clear  shining,"  or  "  a  clear  heat  upon  herbs"  would 
produce  immediately  fresh  vigour  and  shootings.  Even  in  our  own 
climate  the  effect  upon  the  grass  and  plants  is  soon  visible;  but  in 


68  AUGUST  3. 

the  east  the  influence  is  much  more  sudden  and  surprising,  and  the 
beholders  can  almost  see  the  herbage  thrive  and  flourish.  Thus  the 
Lord  can  quicken  his  people  in  his  ways,  and  strengthen  in  them 
the  things  that  remain  and  are  ready  to  die.  And  when  after  the 
softening  comes  the  sunshine,  they  grow  in  grace  and  in  the  know- 
ledge of  their  Lord  and  Saviour.  Their  faith  groweth  exceedingly, 
and  the  charity  of  every  one  of  them  towards  each  other  aboundeth. 
They  bear  much  fruit.  Thus  we  read  of  "  increasing  with  all  the 
increase  of  God" — This  figure  therefore  expresses  growth  and 
fertility. 

But  the  second  holds  forth  refreshment,  seasonable  refreshment ; 
11  like  a  cloud  of  dew  in  the  heat  of  harvest."  How  cooling,  useful, 
welcome,  delightful  such  an  appearance  is,  ask  the  labourer  in  the 
field,  in  the  eastern  field,  bearing  the  burden  and  heat  of  the  day. 
God,  as  the  God  of  all  comfort,  realizes  the  truth  and  force  of  this 
image  in  the  experience  of  his  tried  followers — First,  in  their  spiritual 
exercises  and  depressions  arising  from  the  assaults  of  temptation,  a 
sense  of  their  unworthiness  and  imperfections,  and  fears  concerning 
their  safety  and  perseverance.  And,  secondly,  in  their  outward 
afflictions.  These  may  be  many;  and  if  our  strength  is  small,  we 
shall  faint  in  the  day  of  adversity.  But  when  we  cry,  he  answers 
us,  and  strengthens  us  with  strength  in  our  souls.  He  gives  us  a 
little  reviving  in  our  bondage ;  and  in  the  multitude  of  our  thoughts 
within  us  his  comforts  delight  our  souls.  He  is  able  and  engaged 
to  comfort  us  in  all  our  tribulation.  By  the  supply  of  the  Spirit  of 
Jesus  Christ;  by  his  word;  by  his  ordinances;  by  the  preaching  of 
a  minister ;  by  the  conversation  of  a  friend ;  by  a  letter,  a  book,  a 
particular  occurrence  of  Providence,  a  time  of  refreshing  may  come 
from  the  presence  of  the  Lord — and  a  cloud  of  dew  be  furnished  in 
the  heat  of  harvest. 

Such  is  the  God  of  love  to  his  people.  Are  his  consolations  small 
with  us  ?  0  that  we  were  better  acquainted  with  his  perfections, 
his  covenant,  his  promises,  and  the  joy  of  his  salvation  ! — Let  crea- 
tures help  out  our  meditations  of  him.  We  lose  much  in  not  using 
nature  as  a  handmaid  to  grace.  Let  us  aid  our  faith  even  by  our 
senses.     What  a  state  will  that  be  where  God  will  be  all  in  all ! 


August  3. — "I  said,  Lord,  be  merciful  unto  me  :  heal  my  soul ;  for  I  have 
sinned  against  thee." — Psalm  xli.  4. 

This  is  an  excellent  prayer.  The  man  that  utters  it  confesses  that 
he  is  a  sinner :  "  I  have  sinned  against  thee."  "  If  we  say  we  have 
not  sinned,  we  make  God  a  liar,  and  his  word  is  not  in  us ;"  and  the 
reason  is,  because  his  word  declares  that  "  all  have  sinned,  and  come 
short  of  the  glory  of  God."  Sin  is  the  transgression  of  the  law; 
and  to  judge  of  the  one  we  must  understand  the  other.  By  the  law 
therefore  is  the  knowledge  of  sin :  and  when  the  commandment 
comes  in  its  purity  and  spirituality,  and  we  see  that  it  extends  to 
the  heart  as  well  as  to  the  life,  to  the  motive  as  well  as  to  the  ac- 
tion ;  when  we  see  that  desire  is  adultery,  and  anger  murder ;  sin 
revives  ;  forgotten  offences  are  remembered;  and  a  thousand  trans- 
gressions and  aggravations  are  discovered  of  which  we  had  no  ap- 
prehension before.  The  conviction  of  our  sinfulness  may  commence 


AUGUST  3.  69 

with  some  one  gross  sin  first  striking  the  conscience :  but  we  are 
soon  led  on  from  one  iniquity  to  another.  From  the  more  gross  we 
pass  to  the  more  refined;  and  from  the  streams  Ave  ascend  to  the 
fountain — till  we  find  the  heart,  and  see  that  this  is  deceitful  above 
all  things,  and  desperately  wicked.  But  the  greatest  sin  of  which 
we  are  convinced  is  unbelief — "  He  shall  convince  the  world  of  sin, 
because  they  believe  not  on  me."  "  He  is  despised  and  rejected  of 
men — and  of  me  !  I  have  trampled  under  foot  the  Son  of  God,  who 
loved  me,  and  gave  himself  for  me.  0  let  me  look  upon  him  whom 
I  have  pierced,  and  mourn  for  him" — 

He  also  considers  sin  as  the  disease  of  the  soul.  "  Heal  my  soul ; 
for  I  have  sinned  against  thee."  Sin  affects  the  soul  as  disease  af- 
fects the  body.  In  bodily  disease  the  parts  of  the  system  do  not 
properly  and  freely  perform  their  office  ;  there  is  always  some  ob- 
struction or  derangement;  and  therefore  the  man  is  said  to  be  dis- 
ordered. It  is  the  same  in  the  sinner ;  the  powers  and  functions  of 
the  soul  are  injured  and  interrupted.  Does  disease  deprive  the  body 
of  beauty,  and  appetite,  and  freedom,  and  strength  ?  So  does  sin 
the  soul.  Does  disease  tend  to  the  death  of  the  body  ?  Sin  issues 
in  the  death  of  the  soul.  But  the  death  of  the  one  is  temporal ; 
while  the  death  of  the  other  is  eternal.  Who  can  tell  the  import 
of  eternal  death  ?  It  is  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God.  Yet  the  result  is  no  more  dreadful  than  it  is  certain — 
The  soul  that  sinneth  it  shall  die.     The  end  of  those  things  is  death. 

He  also  views  God  as  the  only  physician — Therefore  to  him  he 
applies  :  "  Lord — heal  my  soul ;  for  I  have  sinned  against  thee." 
This  disease,  like  the  leprosy  under  the  law,  is  inaccessible  to  hu- 
man remedies.  We  cannot  heal  our  own  soul.  Creatures  cannot 
heal  us.  The  sooner  we  have  this  persuasion  the  better.  All  other 
physicians  to  whom  we  may  apply,  though  they  may  cost  us  much, 
will  be  found  physicians  of  no  value.  But  he  comes  forward  and 
says,  "I  am  the  Lord  that  healeth  thee."  How?  How  does  he 
heal  the  soul  meritoriously  ?  By  the  sufferings  and  death  of  his  own 
Son  :  "by  whose  stripes  we  are  healed."  How  does  he  heal  it  ef- 
ficiently ?  By  the  influence  of  his  Spirit :  "  we  are  saved  by  the 
washing  of  regeneration,  and  by  the  renewing  of  the  Holy  Ghost." 
He  does  not  cure  like  an  empiric  who  only  strikes  in  the  disorder, 
checking  the  effects  and  retaining  the  cause,  soothing  the  pain  and 
undermining  the  patient — if  any  man  be  in  Christ,  he  is  a  new 
creature.  His  very  dispositions  are  changed.  He  is  not  only  re- 
strained from  sin,  but  mortified  to  it.  And  how  can  he  who  is  dead 
to  sin  live  any  longer  therein  ?  How  does  he  heal  the  soul  instru- 
mentally  ?  By  his  word ;  by  preaching  ;  by  the  ordinances  of  reli- 
gion ;  by  the  dispensations  of  his  providence.  Afflictions,  though 
the  effects  of  sin,  are  the  fruits  to  take  away  sin.  The  sufferings 
of  the  Christian  are  not  penal  inflictions,  but  fatherly  chastisements 
— or,  to  keep  to  the  metaphor,  they  are  medicinal  applications,  and, 
like  other  medicines,  we  are  to  judge  of  them  not  by  the  unpalata- 
bleness  of  the  taste,  but  the  sanativeness  of  the  operation. 

He  is  also  pursuaded  that  nothing  but  mercy  in  God  will  induce  him 
to  undertake  the  cure :  "  I  said,  Lord,  be  merciful  unto  me :  heal  my 
soul;  for  I  have  sinned  against  thee."  Here  is  the  only  source 
of  our  hope.     We  have  no  claims  upon  him,  even  for  his  pity.  We 


70  AUGUST  4. 

are  not  only  miserable,  but  criminal ;  and  as  children  of  diso- 
bedience, we  lie  entirely  at  his  mercy.  It  is  for  this  to  determine 
whether  we  shall  die  or  live.  To  this  therefore  our  recovery  must 
be  ascribed,  and  to  this  the  Scripture  always  ascribes  it — "  accord- 
ing to  his  mercy  he  saved  us."  And  in  tnis  case  we  read  of  his 
abundant  mercy ;  and  of  his  being  rich  in  mercy. 

Indeed  the  mercy  he  displays  in  our  recovery  is  not  only  real, 
but  pre-eminent.  In  nature  and  providence  his  mercies  are  new 
every  morning.  It  is  mercy  that  feeds  us  and  clothes  us;  it  is 
mercy  that  refreshes  us  in  our  sleep,  and  comforts  us  in  our  friends. 
But  the  salvation  of  the  soul  is  the  mercy  of  mercies ! 


August  4. — "  I  will  remember  thee  from  the  land  of  Jordan,  and  of  the  Her- 
monites,  from  the  hill  Mizar." — Psalm  xlii.  6. 

There  are  two  ways  of  understanding  this ;  each  of  them  in- 
structive and  profitable ;  and  both  of  them  perhaps  included  in  the 
full  import  of  the  words — For  what,  says  Bishop  Home,  we  call  the 
different  senses  of  a  Scripture  are  often  but  the  different  parts  of  the 
complete  sense,  which,  being  unable  to  take  in  at  one  view,  we  are 
compelled  to  survey  successively  and  separately. 

It  maybe  considered  as  an  expression  of  determined  remembrance 
of  God  should  he  ever  be  found  in  such  places  and  conditions.  Be- 
lievers can  suppose  the  worst,  and  yet  hope  for  the  best ;  for  they 
have  a  resource  which  can  meet  even  every  possible  exigency.  Hence 
the  prophet  could  say  :  "  Although  the  fig-tree  shall  not  blossom, 
neither  shall  fruit  be  in  the  vines ;  the  labour  of  the  olive  shall  fail, 
and  the  fields  shall  yield  no  meat ;  the  flock  shall  be  cut  off  from 
the  fold,  and  there  shall  be  no  herd  in  the  stalls :  yet  I  will  rejoice 
in  the  Lord,  I  will  joy  in  the  God  of  my  salvation."  The  Church 
did  the  same,  in  the  words  to  which  Luther  was  so  attached :  for 
when  the  less  courageous  Melancthon  was  ready  to  sink  at  any  un- 
favourable appearances  or  reports,  "  Come,"  would  he  say,  "  Come, 
brother,  let  us  sing  the  forty-sixth  psalm,  and  let  Rome  and  hell  do 
their  worst :"  "  God  is  our  refuge  and  strength,  a  very  present  help 
in  trouble.  Therefore  will  not  we  fear,  though  the  earth  be  removed, 
and  though  the  mountains  be  carried  into  the  midst  of  the  sea."  So 
David  imagined  scenes  which  would  have  appalled  others,  and  yet 
could  maintain  his  faith  and  hope  in  God — "  Yea,  though  I  walk 
through  the  valley  of  the  shadow  of  death,  I  will  fear  no  evil  ;  for 
thou  art  with  me,  thy  rod  and  thy  staff,  they  comfort  me."  "  From 
the  ends  of  the  earth  will  I  cry  unto  thee,  when  my  heart  is  over- 
whelmed." "  I  will  remember  thee  from  the  land  of  Jordan,  and 
from  the  Hermonites,  from  the  hill  Mizar" — as  if  he  should  say,  "  If 
I  am  exiled  from  my  palace,  and  the  sanctuary ;  if  my  enemies  drive 
me  eastward,  or  southward,  or  in  any  other  direction,  no  distance 
can  exclude  me  from  access  to  thee  :  wherever  I  am  I  will  think  of 
thee,  and  be  encouraged."  It  is  then  a  resolution  to  exercise  con- 
fidence in  God,  in  present  difficulties,  distresses,  and  dangers,  what- 
ever they  may  be. 

But  the  language  may  be  considered  as  an  expression  of  encou- 
ragement derived  from  reflection.  He  had  been  in  these  situations 
and  circumstances;  and  had  experienced  in  them  displays  of  divine 


AUGUST  4.  71 

providence  and  grace.  What  these  were  he  does  not  mention ;  but 
they  would  always  in  review  strengthen  his  trust  in  God.  It  is 
therefore  much  the  same  as  he  resolves  in  another  psalm  :  "  This  is 
my  infirmity :  but  I  will  remember  the  years  of  the  right  hand  of 
the  Most  High.  I  will  remember  the  works  of  the  Lord:  surely  I 
will  remember  thy  wonders  of  old." 

This  shows  the  advantage  of  years.  The  old  Christian  has  not  a 
better  God  than  the  younger  one ;  but  he  has  had  better  opportuni- 
ties of  knowing  him  ;  and  they  that  know  his  Name  will  put  their 
trust  in  him.  And  we  see  what  is  our  duty  and  privilege  with  re- 
gard to  God's  dealings  with  us ;  it  is,  to  observe  them  and  treasure 
them  up  in  our  minds :  for  they  are  designed  not  only  for  present 
relief,  but  for  future  improvement ;  that  when  we  meet  with  new 
trials  our  confidence  may  spring  forth  afresh  at  the  recollection  of 
former  mercies.  "  Because  thou  hast  been  my  help,  therefore  in  the 
shadow  of  thy  wings  will  I  rejoice." 

We  know  a  good  deal  of  the  geography  of  the  land  of  Judea.  We 
can  find  the  land  of  Jordan,  and  of  the  Hermonites  ;  but  what  or 
where  was  this  hill  Mizar  ?  The  word,  as  you  see  in  the  margin, 
signifies  "  the  little  hill:"  and  it  would  have  been  better  so  to  have 
translated  it.  It  seems  to  have  been  a  spot  rendered  very  dear  to 
David,  by  the  occurrence  of  something  very  interesting  and  encou- 
raging there.  I  have  been  always  led  to  conjecture  that  it  was  the 
place  in  which  he  had  been  so  wonderfully  saved  from  the  lion  and 
the  bear.  He  was  then  a  shepherd.  Suppose  him  some  clear  starry 
night  watching  over  his  flock.  While  leaning  on  the  edge  of  the 
fold,  he  looks  and  sees  a  bear  creeping  round  the  base  of  the  hill : 
suppose  him  on  another  evening  attending  late  his  fleecy  charge  ; 
and  as  soon  as  he  had  laid  down  his  harp  he  heard  a  lion  growling 
as  he  issued  from  a  neighbouring  wood  :  and  in  each  instance  he 
had  thrown  himself  upon  the  foe,  and  slain  him,  and  rescued  the 
lamb  that  he  had  seized !  what  an  impression  would  this  have  made 
upon  his  imagination ;  and  how  could  he  ever  have  recurred  to  it 
without  gratitude  and  confidence !  If  there  be  probability  in  this 
conjecture,  his  language  will  be  much  the  same  as  his  avowal  to 
Saul  when  going  to  engage  Goliath. 

All  places  are  the  same  to  God,  but  they  are  different  to  us.  If 
we  were  going  over  the  land  of  Judea,  and  imagined  that  one  spot 
of  the  ground  was  intrinsically  holier  than  another,  it  would  be  su- 
perstitious :  but  what  could  be  thought  of  us  if  we  did  not  peculiarly 
feel  as  we  stood  in  Bethlehem  where  Jesus  was  born,  or  on  Calvary 
where  he  died?  What  an  interest  must  individuals  feel  in  particular 
places !  How  awful  to  a  murderer  must  be  the  spot  where  his  bro- 
ther's blood  is  still  crying  unto  God  from  the  ground  !  How  affect- 
ing to  a  soldier  must  be  the  field  of  battle  where  he  was  exercised 
with  the  intensest  anxieties  that  were  ever  felt !  We  have  read  of 
an  Irishman  who,  when  oppressed  with  a  sense  of  his  guilt  and  dan- 
ger, entered  a  wood,  and  earnestly  prayed  under  a  tree,  till  he  ob- 
tained a  hope  of  deliverance.  Some  time  after,  meeting  with  a  poor 
creature  distressed  in  the  same  way,  he  pressed  him  to  go  with  him 
to  the  same  spot.  It  was  not  the  place  but  the  exercise  that  had 
procured  for  him  the  relief ;  but  the  force  of  the  association  could 
be  easily  accounted  for,  especially  on  a  rude  and  ignorant  mind. 


72  AUGUST  5. 

Happy  they  who  not  only  love  to  walk  in  woods,  and  fields,  and  by 
running  streams,  but  can  refer  to  spots  made  sacred  by  meditation, 
and  in  which  they  have  exclaimed,  "  This  is  none  other  but  the 
house  of  God;  and  this  is  the  gate  of  heaven." 

Who  has  not  places  to  which  he  can  advert,  in  which  God  has 
turned  the  shadow  of  death  into  the  morning,  broken  the  snare  of 
temptation,  commanded  for  him  deliverance,  or  afforded  him  some 
support  and  consolation  which  have  enabled  him  to  go  on  his  way 
rejoicing?  O  !  these  "little  hills;"  they  are  worth  their  weight  in 
gold  !     Let  them  never  be  forgotten. 

"TIere  to  these  hills  my  soul  will  come, 
'Till  my  beloved  lead  me  home." 


August  5. — "  I  have  finished  the  work  which  thou  gavest  me  to  do." 

John  xvii.  5. 

This  work  was  the  redemption  of  the  Church.  It  was  no  secular 
purpose  that  brought  him  into  the  world.  He  came  not  to  act  the 
merchant,  the  philosopher,  the  statesman,  much  less  the  warrior ; 
but  to  be  the  Redeemer  of  sinners.  And  "  in  him  we  have  redemp- 
tion through  his  blood." 

For  to  him  was  the  execution  of  this  work  intrusted — It  was 
"  given  him  to  do."  Great  undertakings  require  great  qualifications 
and  abilities.  And  here  was  an  enterprise  to  which  all  the  angels 
in  heaven,  though  they  excel  in  strength,  would  have  been  found 
inadequate.  But  help  was  laid  on  One  that  is  mighty.  He  had 
every  thing  that  could  fit  him  for  the  work.  It  was  necessary  that 
he  should  be  human,  bone  of  our  bone,  and  flesh  of  our  flesh ;  and 
"  the  Word  was  made  flesh  and  dwelt  among  us."  It  was  neces- 
sary that  he  should  be  innocent ;  and  "  he  did  no  sin  ;"  "  he  was 
manifested  to  take  away  our  sin,  and  in  him  was  no  sin."  It  was 
necessary  that  he  should  be  voluntary,  for  there  is  no  value  in  un- 
designed or  constrained  mercies ;  and  he  made  himself  of  no  repu- 
tation, he  laid  down  his  life  of  himself,  he  loved  us  and  gave  him- 
self for  us.  It  was  necessary  that  he  should  be  divine,  his  divinity 
was  required  to  sustain  his  humanity,  and  to  add  value  to  his  doings 
and  sufferings;  and  "  in  him  dwelt  all  the  fulness  of  the  Godhead 
bodily." 

He  therefore  fully  accomplished  this  work,  and  could  say — "  I 
have  finished  the  work  which  thou  gavest  me  to  do."  Yet  how  was 
this  true  ?  For  though  his  active  as  well  as  passive  obedience  was 
included  in  his  engagement,  and  though  he  lived  the  man  of  sor- 
rows for  us,  yet  without  shedding  of  blood  there  was  no  remission; 
and  it  was  by  the  sacrifice  of  himself  that  he  made  an  end  of  sin, 
and  brought  in  everlasting  righteousness :  but  as  yet  he  had  not 
agonized  in  the  garden,  nor  died  on  the  cross.  We  answer ;  the 
thing  was  as  good  as  done — It  was  near  at  hand — It  was  absolutely 
certain.  Purpose  and  fulfilment  are  the  same  with  God.  Hence 
the  language  of  prophecy  and  promise  announces  things  future  as 
present,  and  even  as  past.  "  Unto  us,"  said  Isaiah,  "  a  child  is  born," 
ages  before  the  incarnation  of  the  Messiah  ;  and  earlier  still,  David 
represented  him  as  saying,  "  They  pierced  my  hands  and  my  feet : 
they  parted  my  garments  among  them,  and  cast  lots  for  my  ves- 


AUGUST  5.  73 

ture."  Let  us,  therefore,  distinguish  between  redemption  and  sal- 
vation. Salvation  was  not  accomplished  on  earth,  but  in  heaven. 
We  are  reconciled  unto  God  by  the  death  of  his  Son ;  but  we  are 
saved  by  his  life.  He  is  exalted  at  God's  own  right  hand,  to  be  a 
Prince  and  a  Saviour.  This  work  he  has  not  finished,  but  is  still 
carrying  on,  and  will  be  carrying  on,  till  all  his  people  are  called 
and  glorified.  Accordingly  it  is  said,  "  They  shall  be  saved  ;"  and, 
"  he  will  appear  the  second  time  without  sin  unto  salvation."  But 
redemption  was  his  work  on  earth  :  and  he  said  when  he  expired, 
"  It  is  finished:"  and  he  "entered  into  the  holy  place,  having  ob- 
tained eternal  redemption  for  us." 

The  Apostle  infers  the  inefncacy  of  the  legal  sacrifices  from  theit 
repetition,  justly  arguing  that  if  they  could  have  put  away  sin  they 
would  have  ceased  to  be  offered,  and  the  worshippers  once  purged 
would  have  had  no  more  conscience  of  sins  :  but  Christ  was  once 
offered  to  bear  the  sins  of  many;  and  once  was  sufficient.  By  the 
one  offering  up  of  himself  he  hath  perfected  for  ever  them  that,  are 
sanctified.  His  resurrection  was  an  undeniable  proof  of  the  com- 
pleteness of  his  satisfaction ;  it  was,  so  to  speak,  a  receipt  in  full, 
given  to  our  Surety  to  prove  that  he  had  paid  our  debt,  and  set  us 
free  for  ever. 

What  an  indignity  is  put  upon  him  by  any  attempt  to  add  to  his 
work !  Yet  some  talk  of  "  filling  up  that  which  is  behind  of  the 
afflictions  of  Christ."  But  the  Apostle,  in  these  misapplied  words, 
refers  to  the  sufferings  of  his  servants  in  his  cause  and  for  his  sake, 
and  not  to  the  sufferings  he  personally  endured,  when  atoning  for 
our  sins  he  bore  our  grief,  and  carried  our  sorrows.  What  can  be 
"  lacking"  here  ?  What  can  be  added  to  that  which  is  not  only 
perfect,  but  infinite  ? 

"  The  death  of  Christ  shall  still  remain, 
Sufficient  and  alone." 

We  want  no  penance,  no  purgatory — His  blood  clean seth  from  all 
sin.  We  want  no  mediator,  no  patron — but  our  Advocate  with  the 
Father,  who  is  the  propitiation  for  our  sins  ;  and  not  for  ours  only, 
but  also  for  the  sins  of  the  whole  world — We  make  mention  of  his 
righteousness  only. 

Let  his  finished  work  relieve  and  encourage  us  under  all  our  im- 
perfections. We  complete  nothing ;  in  every  thing  we  come  far 
short  of  the  glory  of  God  ;  and  even  our  duties  would  condemn  us, 
as  well  as  our  sins,  if  God  should  deal  with  us  according  to  our  de- 
sert. We  ought  to  be  humbled  for  our  deficiences,  and  we  shall 
deeply  bewail  them  before  God  if  our  hearts  are  right  with  him. 
But  the  foundation  of  our  hope  lies  not  here.  We  glory  in  the  cross 
of  our  Lord  Jesus  Christ.  He  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us.  We  live  through  him.  We  are 
accepted  in  the  Beloved.  We  are  complete  in  him.  "There  is 
therefore  now  no  condemnation  to  them  which  are  in  Christ  Jesus, 
who  walk  not  after  the  flesh,  but  after  the  Spirit." 


Aug.  6. — "  Lord,  my  heart  is  not  haughty,  nor  mine  eyes  lofty :  neither  do  I 

exercise  myself  in  great  matters,  or  in  things  too  high  for  me." — PsaJm  cxxx.  1. 

This  address  was  a  proof  of  David's  sincerity.     His  aim  was  not 

to  be  heard  of  men,  but  of  God,  "  the  Judge  of  all."     He  therefore 

Vol.  I.  7 


74  AUGUST  6. 

does  not  speak  of  him,  but  to  him.  Rash  and  daring  appeals  to 
God  are  the  last  refuge  of  impudent  falsehood,  and  never  make  an 
impression  in  favour  of  a  man's  truth  on  any  reflecting  mind.  But 
if  in  your  retirement,  when  you  are  alone  with  the  Supreme  Bein<*, 
you  can  look  up  to  Omniscience,  and  say,  "  Lord,  thou  knowest  all 
things,  thou  knowest  that  I  love  thee ;"  if  you  can  kneel  before  him, 
and  pray,  "  Search  me,  0  God,  and  know  my  heart ;  try  me,  and 
know  my  thoughts,  and  see  if  there  be  any  wicked  way  in  me  :" — 
this  is  coming  to  the  light ;  this  yields  one  of  the  best  evidences  oi 
our  uprightness. 

There  are  various  cases  in  which  such  an  appeal  to  God  is  more 
than  allowable.  Let  us  notice  one  only.  It  is  when  we  lie  under 
the  misconception  of  friends,  the  censure  of  neighbours,  and  the 
reproach  of  enemies,  and  Ave  have  not  the  opportunity  or  power  of 
removing  them.  How  pleasing  and  satisfying  is  it  then  to  turn  from 
ignorance,  prejudice,  and  cruelty,  to  the  God  of  our  righteousness  ! 
Thus  Job,  when  condemned  as  a  hypocrite,  whose  sins  had  now 
found  him  out,  said,  "  Behold,  my  witness  is  in  heaven,  and  my  re- 
cord is  on  high  ;"  and  made  no  scruple  to  say,  "  Thou  knowest  that 
I  am  not  wicked."  There  are  instances  in  which  we  may  act 
with  the  greatest  conscientiousness,  and  yet  be  unable  to  induce 
another  into  our  views,  or  make  him  feel  the  pressure  of  those  cir- 
cumstances, the  aggregate  of  which  decides  our  own  minds.  Here- 
in appears  the  advantage  of  reputation ;  for  when  a  man's  charac- 
ter is  well  established,  he  ought  to  have,  and  he  commonly  will 
have  credit  given  him  for  a  doubtful  or  unexplained  occurrence  :  for 
though  a  tree  is  known  by  its  fruit,  where  the  fruit  cannot  be  seen, 
it  may  be  judged  of  by  the  tree,  which  is  known. — David  was  accu- 
sed by  Saul,  and  his  courtiers,  and  followers,  as  a  restless  and  proud 
young  man,  who  wished  to  work  himself  out  of  privacy  into  notice 
and  power.  But  his  rejoicing  was  this,  the  testimony  of  his  con- 
science, that  in  simplicity  and  godly  sincerity,  not  with  fleshly  wis- 
dom, but  by  the  grace  of  God,  he  had  had  his  conversation  in  the 
world;  and  more  abundantly  to  them-ward.  For  the  best  wit- 
nesses in  our  favour  are  those  who  are  most  about  us,  and  know  us 
best.  Can  Ave  appeal  to  our  Avives  ? — Can  Ave  appeal  to  our  chil- 
dren ? — To  our  servants  ? — Can  we  appeal  to  our  OAvn  hearts  ? — 
Can  Ave  appeal  to  God,  Avho  is  greater  than  our  hearts,  and  knoAv- 
eth  all  things  ?  "  Lord,  my  heart  is  not  haughty,  nor  mine  eyes 
lofty  :  neither  do  I  exercise  myself  in  great  matters,  or  in  things  too 
high  for  me." 

"  Yet  did  he  not  rise  from  a  cottage  into  a  palace  ?"  This  was  not 
from  himself,  but  from  the  appointment  of  Him  AA'ho  putteth  doAvn 
one  and  setteth  up  another,  and  giveth  no  account  of  any  of  his 
matters.  The  elevation  was  not  his  planning,  his  seeking,  his 
choice.  He  gained  nothing  from  it  as  to  enjoyment.  He  Avas  ne- 
A'er  so  happy  as  Avhen  a  shepherd  in  Bethlehem.  It  Avas  not  till  he 
had  left  that  peaceful  retreat,  he  exclaimed,  "  Oh  that  I  had  wings 
like  a  dove  !  for  then  AATould  I  fly  aAvay,  and  be  at  rest."  But  it 
was  the  will  of  God  that  made  him  Avhat  he  Avas,  leading  him,  as 
blind,  by  a  Avay  that  he  kneAV  not,  and  in  paths  that  he  had  not 
known.     The  Lord  also  who  raised  him  qualified  him  for  his  sta- 


AUGUST  6.  75 

tion  and  his  work :  and  no  one  could  have  conducted  himself,  after 
such  an  amazing  change,  with  more  humility  and  modesty. 

Let  his  language  be  remarked  and  improved  by  us.  Let  us  learn 
from  it  not  to  soar,  unless  in  spiritual  concerns.  We  may  set  our 
affection  on  things  above  ;  and  ought  to  have  our  conversation  even 
in  heaven ;  but  as  to  temporal  things,  let  us  learn,  in  whatsoever  state 
we  are,  therewith  to  be  content ;  and  abide  in  the  callings  in  which 
we  have  been  called  of  God.  "  Seekest  thou  great  things  unto  thy- 
self? Seek  them  not."  Aspire  not  to  fill  places  and  offices  above 
your  capacity.  Some  render  it  obvious  enough  to  others  that  they 
do  exercise  themselves  in  great  matters,  and  in  things  too  high  for 
them.  And  when  persons  have  not  sense  enough  to  discern  their 
inadequacy  themselves,  is  it  not  desirable  that  some  of  their  friends 
should  have  faithfulness  enough  to  tell  them ;  and  thus  save  them 
from  exposure  and  ridicule  ?  At  public  meetings,  chairmen  and 
speakers  commonly  begin  by  avowing  their  insufficiency  and  unfit- 
ness— But  if  they  believe  what  they  say,  why  do  they  engage  ? 
Such  apologies  in  general  (for  there  are  exceptions)  go  for  nothing, 
or  are  considered  only  as  anglings  for  praise,  with  the  bait  of  hu- 
mility. 

Paul  tells  every  man  that  is  among  us,  not  to  think  of  himself 
more  highly  than  he  ought  to  think ;  but  to  think  soberly,  accord- 
ing as  God  hath  dealt  to  every  man  the  measure  of  faith.  There 
are  mysteries  and  difficulties  in  religion .  Is  it  not  much  more  con- 
sistent with  lowliness  of  mind  to  keep  near  what  is  plain  and  use- 
ful, than  to  roam  after  things  beyond  our  reach  ?  What  have  we  to 
do  with  the  fate  of  idiots  and  heathens  ?  We  know  our  own  dan- 
ger— "  How  shall  we  escape  if  we  neglect  so  great  salvation  ?" 
What  have  we  to  do  with  the  decrees  of  God  ?  But  his  commands 
and  invitations  meet  our  duties  and  our  wants.  Secret  things  be- 
long unto  God ;  but  thmgs  that  are  revealed  are  for  us  and  for  our 
children.  Yet  how  fond  are  we  of  attempting  what  is  incompre- 
hensible or  abstruse  !  Where  other  parts  of  Scripture  have  had  one 
interpreter,  the  Canticles  and  the  Apocalypse  have  had  twenty. 
"  Where  angels  tremble,  fools  break  through  and  gaze."  Our  Sa- 
viour said,  even  to  his  apostles,  "  It  is  not  for  you  to  know  the  times 
or  the  seasons,  which  the  Father  hath  put  in  his  own  power."  Yet 
what  a  rage  has  there  often  been  for  prophetical  discussions  !  And 
though  no  one  useful  truth  has  been  discovered,  or  practical  ad- 
vantage gained  by  all  the  stirs  which  have  been  made  in  these  trou- 
bled waters  :  though  all  the  schemes,  which  occasioned  such  a  noise 
for  a  time,  have  proved  after  awhile  visionary,  and  left  their  found- 
ers and  advocates  ashamed  of  their  confidence  ;  others  rise  up  with 
equal  zeal  and  equal  assurance  in  support  of  new  theories.  But 
they  also  will  have  their  day.  The  ferment  soon  subsides.  These 
speculations  and  conjectures  cannot  operate  as  principles,  for  want 
of  certainty.  Yet  though  they  do  no  good  they  may  do  evil,  by  oc- 
cupying the  attention,  and  drawing  off  the  mind  from  the  main 
thing  ;  by  injuring  the  temper  ;  and  by  producing  self-conceit  and 
a  contempt  of  others — for  people  are  never  more  confident  than 
when  they  are  uncertain ;  or  more  eager  to  make  converts  than 
when  they  need  an  accession  of  suffrage,  to  support  their  hypothe- 
sis and  recommend  it. 


7G  AUGUST  7.1 

We  should  be  able  also  to  make  David's  appeal  as  to  the  dispen- 
sations of  Providence.  His  way  is  in  the  sea.  The  reasons  of  his 
conduct  are  inscrutable.  Let  us  not  attempt  to  correct  what  cannot 
be  imperfect ;  or  to  criticise  what  we  do  not  understand.  Let  us  be 
still,  and  know  that  he  is  God.  "  O  the  depth  of  the  riches  both 
of  the  wisdom  and  knowledge  of  God  !  how  unsearchable  are  his 
judgments,  and  his  ways  past  finding  out !  For  who  hath  known 
the  mind  of  the  Lord  ?  or  who  hath  been  his  counsellor  ? 


Aug.  7. — "  Surely  I  have  behaved  and  quieted  myself,  as  a  child  that  is 
weaned  of  his  mother  :  my  soul  is  even  as  a  weaned  child." — Psalm  cxxxi.  2. 

Weaned  from  what  ?  Self-sufficiency,  self-will,  self-seeking. 
From  creatures  and  the  things  of  the  world. — Not  indeed  as  to  their 
use,  but  as  to  any  dependance  upon  them  for  his  happiness  and 
portion.  The  desire  of  his  soul  was  to  the  Lord,  and  the  remem- 
brance of  his  Name ;  and  his  language  was,  "  Whom  have  I  in 
heaven  but  thee  ?  and  there  is  none  on  earth  that  I  desire  beside 
thee" — "  As  for  me,  I  will  behold  thy  face  in  righteousness  :  I  shall 
be  satisfied,  when  I  awake,  with  thy  likeness" — "  There  be  many 
that  say,  Who  will  show  us  any  good  ?  Lord,  lift  thou  up  the  light 
of  thy  countenance  upon  us.  Thou  hast  put  gladness  in  my  heart, 
more  than  in  the  time  that  their  corn  and  their  wine  increased." — 
No  wonder  he  could  say,  "  My  soul  is  even  as  a  weaned  child." 

Yet  this  experience  is  no  easy  attainment.  The  very  form  of 
expression — "I  have  behaved  and  quieted  myself"  reminds  us  of 
some  risings  which  were  with  difficulty  subdued.  There  is  a  dif- 
ference here  between  Christ  and  Christians.  In  him  the  exercise 
of  grace  encountered  no  adverse  principles ;  but  in  them  it  meets 
with  constant  opposition.  The  flesh  lusteth  against  the  Spirit ; 
and  when  we  would  do  good,  evil  is  present  with  us — Hence  the 
warfare  within.  So  it  is  with  "  the  child  that  is  weaned."  The 
task  to  the  mother  is  trying  and  troublesome.  The  infant  cries 
and  seems  to  sob  out  his  heart — He  thinks  it  very  hard  in  her,  and 
knows  not  what  she  means  by  her  seeming  cruelty ;  and  the  mo- 
ther's fondness  renders  all  her  firmness  necessary  to  keep  her  to  the 
process — and  sometimes  she  also  weeps  at  the  importunity  of  his 
dear  looks,  and  big  tears,  and  stretched  out  hands.  But  it  must  be 
done — And  therefore,  though  she  pities,  she  perseveres — and  after 
awhile  he  is  soothed  and  satisfied  ;  forgets  the  breast ;  and  no  long- 
er feels  even  a  hankering  after  his  former  pleasure. 

But  how  is  the  weaning  of  the  child  accomplished  ?  By  embitter- 
ing the  member  to  his  lips — By  the  removal  of  the  object  in  the  ab- 
sence and  concealment  of  the  mother — By  the  substitution  of  other 
food — By  the  influence  of  time.  So  it  is  with  us.  We  love  the  world, 
and  it  deceives  us.  We  depend  on  creatures,  and  they  fail  us  and 
pierce  us  through  with  many  sorrows.  We  enter  forbidden  paths, 
and  follow  after  our  lovers  :  and  our  way  is  hedged  up  with  thorns 
— and  we  then  say,  Return  unto  thy  rest,  0  my  soul — and  now, 
Lord,  what  wait  I  for  ?  My  hope  is  in  thee.  And  what  says  the 
Saviour  ?  He  that  cometh  to  me  shall  never  hunger  ;  and  he  that 
believeth  in  me  shall  never  thirst :  meaning,  not  only  that  they 


AUGUST  8.  77 

shall  not  hunger  and  thirst  after  spiritual  blessings  in  vain ;  but 
also  that  they  shall  not  hunger  and  thirst  after  other  things,  as  they 
once  did,  before  they  tasted  that  the  Lord  is  gracious.  The  enjoy- 
ment of  a  greater  good  subdues  the  relish  of  a  less.  What  are  the 
indulgences  of  sin,  or  the  dissipations  of  the  world,  to  one  who  is 
abundantly  satisfied  with  the  fatness  of  God's  house,  and  is  made  to 
drink  of  the  rivers  of  his  pleasure  ? 

This  is  the  blessed  state  we  should  seek  after.  The  want  of  this 
Aveanedness  is  the  source  of  apostacy  and  backsliding.  It  was  be- 
cause her  heart  was  left  in  Sodom  that  Lot's  wife  looked  back.  It 
was  because  he  loved  the  present  world  that  Demas  forsook  the 
apostles.  Owing  to  the  want  of  this  we  have  so  many  inconsisten- 
cies in  professors  of  religion.  They  are  yet  attached  to  things  from 
which  they  are  restrained ;  and  in  the  sight  of  God  they  are  con- 
sidered as  still  pursuing  them.  Give  me  a  Christian  that  is  weaned 
from  them,  having  found  something  infinitely  superior.  He  who 
lives  most  in  the  enjoyment  of  his  heavenly  privileges  will  be  the 
most  secure  from  the  evil  of  temptation,  and  walk  most  worthy  of 
the  vocation  wherewith  he  is  called. 

We  should  also  be  concerned  to  exemplify  this  disposition  with 
regard  to  our  state  and  circumstances  in  life.  The  secret  of  happi- 
ness is  not  the  enlargement  of  our  means,  but  the  limitation  of  our 
desires.  Let  us  consider  ourselves  as  only  strangers  and  pilgrims 
on  earth.  Let  us  say  with  the  Shunamite,  "  I  dwell  among  my 
own  people."  Let  us  learn  in  whatsoever  state  we  are,  therewith 
to  be  content.  Let  us  say,  "  The  Lord  shall  choose  our  inherit- 
ance for  us" — leaving  all  to  his  wisdom  and  goodness — and  desiring 
nothing  that  he  withholds — 

"  Pleas'd  with  all  the  Lord  provides; 
Wean'd  from  all  the  world  besides." 


August  8. — "  There  shall  be  a  root  of  Jesse,  which  shall  stand  for  an  ensign 
of  the  people ;  to  it  shall  the  Gentiles  seek." — Isaiah  xi.  10. 

These  words  lead  us  to  observe  three  things  with  regard  to  the 
Messiah.  First,  his  coming  in  the  flesh.  "  There  shall  be  a  root 
of  Jesse."  Some  contend  that  the  expression  establishes  the  di- 
vine nature  of  our  Lord,  and  refer  to  his  own  authority  when  he 
said,  "  I  am  the  root  and  the  offspring  of  David."  As  a  root  bears 
the  stem,  and'  not  the  stem  the  root,  so,  say  they,  our  prophet  would 
signify  that  he  is  the  source  of  Jesse's  being,  and  not  that  he  de- 
rives his  being  from  him.  If  we  do  not  yield  to  this  reasoning  it 
is  not  from  a  disbelief  of  our  Saviour's  divinity,  or  because  we  think 
it  of  little  importance  in  the  Christian  scheme;  but  because  we  are 
persuaded  every  passage  of  Scripture  should  have  its  own  proper 
meaning,  and  no  more  stress  should  be  laid  upon  it  than  it  was  de- 
signed to  bear ;  for  a  bad  argument  always  injures  a  good  cause. 
If  we  wished  to  prove  what  we  fully  believe,  that  he  had  a  divine 
nature,  according  to  which  he  made  Jesse  and  all  other  creatures, 
we  would  go  at  once  to  the  testimony  of  John—"  All  things  were 
made  by  him,  and  without  him  was  not  any  thing  made  that  was 
made ;"  or  to  the  decision  of  Paul — "  By  him  were  all  things  crea- 


78  AUGUST  8. 

ted,  that  are  in  heaven,  and  that  are  in  earth,  visible  and  invisible, 
whether  they  be  thrones,  or  dominions,  or  principalities,  or  powers : 
all  things  were  created  by  him,  and  for  him."  But  "  a  root  of 
Jesse"  means  a  scion,  a  shoot  springing  out  of  one  of  his  roots ;  or 
as  it  is  expressed  in  the  beginning  of  the  chapter,  "  There  shall 
come  forth  a  rod  out  of  the  stem  of  Jesse,  and  a  branch  shall  grow 
out  of  his  roots."  The  phrase  marks  the  family  from  which  he 
should  arise.  This  was  not  known  for  a  long  time,  and  was  the 
effect  of  a  gradual  discovery  of  him.  First,  he  was  revealed  as  the 
seed  of  the  woman  or  a  partaker  of  human  nature,  then  as  of  the 
seed  of  Abraham,  then  as  of  the  tribe  of  Judah,  and,  lastly,  as  of 
the  house  of  David ;  and  this  was  so  familiarly  known  when  he 
was  on  earth,  that  beggars  addressed  him  as  the  son  of  David.  It 
also  shows  his  humble  estate.  The  Scripture  often  sets  forth  the 
various  degrees  of  human  condition  by  trees  and  plants.  We  find 
Nebuchadnezzar's  greatness  represented  by  a  tree,  whose  height 
reached  to  heaven,  and  whose  shadow  covered  the  earth :  while  his 
abasement  was  expressed  by  the  cutting  it  down  to  the  ground,  and 
leaving  only  the  stump  in  the  ground.  Jesus  is  not  described  as  a 
fine  tall  tree,  full  of  boughs  and  leaves,  but  as  a  sucker  from  an 
unpromising,  and  seemingly  dead  root.  He  was  poor  and  mean  in 
the  estimation  of  the  world ;  for  though  he  had  real  and  unspeaka- 
ble worth,  though  in  him  were  found  all  the  treasures  of  wisdom 
and  knowledge,  and  in  him  dwelt  all  the  fulness  of  the  Godhead 
bodily,  all  this  is  less  than  nothing  and  vanity  by  the  side  of  guineas 
and  ribbons,  in  the  eyes  of  the  multitude.  Therefore  says  our  Pro- 
phet, "  He  shall  grow  up  before  him  as  a  tender  plant,  and  as  a 
root  out  of  a  dry  ground :  he  hath  no  form  nor  comeliness ;  and 
when  we  shall  see  him,  there  is  no  beauty  that  we  should  desire 
him."  Hence  it  is  not  said,  "  a  root  of"  David  who  had  been  a 
mighty  monarch,  but  of  "  Jesse"  whose  name  was  unrenowned  ; 
implying  that  at  the  time  of  his  appearing  the  house  of  his  lineage 
would  be  reduced  to  its  original  obscurity.  And  so  it  was.  Joseph, 
that  son  of  David  his  reputed  father,  was  a  carpenter,  and  his  mo- 
ther a  poor  virgin,  probably  working  with  her  hands  when  her 
honours  were  announced  to  her  by  the  angel.  Thus  the  King  of 
kings  and  Lord  of  lords  was  born — not  in  the  city  of  Jerusalem, 
but  in  a  village  in  the  north  of  Galilee,  little  among  the  thousands 
of  Judah — not  in  a  palace,  but  in  a  stable.  Thus,  as  he  advanced 
in  life,  he  had  not  where  to  lay  his  head ;  his  hearers  were  the 
common  people  ;  and  the  ministers  of  his  kingdom,  fishermen  from 
the  lake  of  Galilee.  This  has  always  scandalized  the  pride  of  rea- 
son :  but  "  Jesus  rejoiced  in  spirit,  and  said,  I  thank  thee,  O  Father, 
Lord  of  heaven  and  earth,  that  thou  hast  hid  these  things  from  the 
wise  and  prudent,  and  hast  revealed  them  unto  babes  :  even  so, 
Father,  for  so  it  seemed  good  in  thy  sight." 

Secondly,  his  destination — "  Which  shall  stand  for  an  ensign  of 
the  people."  Here  is  a  new  metaphor,  for  no  single  image  will  do 
him  justice ;  yea,  all  that  we  can  employ  must  fall  short  of  his 
glory.  But  each  figure  aids  our  conception  of  some  particular  part 
of  his  character  and  office.  Of  old  it  was  customary  in  time  of 
war  for  the  prince  or  commander  to  erect  an  ensign  on  a  mountain 
or  hill;  there  to  summon  the  inhabitants  of  the  province  to  place 


AUGUST  8.  79 

them  in  military  condition,  by  furnishing  them  with  arms,  training 
them,  assigning  them  their  rank  and  place,  and  giving  them  their 
orders.  Thus  Jesus  was  lifted  up  on  the  cross  that  he  might  draw 
all  men  unto  him ;  and  thus  he  is  lifted  up  in  the  preaching  of  the 
Gospel,  that  he  might  gather  together  in  one,  the  children  of  God 
that  are  scattered  abroad.  Therefore  it  was  said,  "  to  him  shall 
men  come  ;"  "  to  him  shall  the  gathering  of  the  people  be," — as  the 
inhabitants  of  a  town  gather  together  at  the  only  well  that  supplies 
them — as  pupils  assemble  around  the  only  master  that  can  teach 
them — as  soldiers  repair  to  the  oriflamb  suspended  over  the  chief's 
tent.  The  allusion  is  just  and  suitable.  The  religious  life  is  a 
warfare.  Christians  are  good  soldiers  of  Jesus  Christ.  He  is  the 
Captain  of  their  salvation,  the  Leader  and  Commander  of  the  peo- 
ple. He  conducts  them  not  to  carnage  and  infamy,  but  to  glorv, 
honour,  and  immortality.  His  warfare  is  not  carnal,  but  spiritual ; 
and  it  is  a  good  warfare  ;  and  they  need  not  be  afraid  to  follow  his 
movements  ;  he  cannot  err.  With  him  they  are  always  safe.  He 
will  teach  their  hands  to  war  and  their  fingers  to  fight ;  he  will  re- 
new their  strength ;  he  will  make  their  way  prosperous — Yea,  in 
all  these  things  they  are  more  than  conquerors  through  him  that 
loved  them. 

Thirdly,  his  successful  influence — "  To  it  shall  the  Gentiles 
seek."  In  his  quotation  of  the  words,  the  Apostle  varies  the  lan- 
guage, and  says,  "  In  his  Name  shall  the  Gentiles  trust."  But 
there  is  no  inconsistency  between  this  seeking  and  this  trusting ; 
the  one  is  the  cause,  the  other  the  effect ;  or  rather,  each  is  alter- 
nately both  cause  and  effect  too.  Because  we  trust  in  him  we  seek 
him  ;  and  when  we  seek  him  we  find  how  worthy  he  is  of  our  trust, 
for  they  that  know  his  name  will  put  their  trust  in  him.  The  trust- 
ing is  the  seeking  in  the  principle ;  and  the  seeking  is  the  trusting 
in  the  exercise. 

But  who  were  to  be  the  subjects  attracted  ?  "  The  Gentiles." 
Nothing  could  have  been  more  unlikely  when  this  assurance  was 
given.  The  whole  world  was  lying  in  wickedness,  and  abandoned 
to  the  most  abominable  idolatries,  "  without  Christ,  being  aliens 
from  the  commonwealth  of  Israel,  and  strangers  from  the  covenants 
of  promise,  having  no  hope,  and  without  God  in  the  world."  What 
probability  was  there  that  these  should  believe  in  one  who  was  cru- 
cified, and  become  followers  of  the  meek  and  holy  Jesus  ?     But  it 

y  had  been  announced,  and  it  was  to  a  surprising  extent  accomplish- 
ed. We  may  see  the  change  in  our  own  country.  We  were  hea- 
thens, led  away  of  dumb  idols,  and  enslaved  by  comfortless  and 
cruel  superstitions.     But  what  a  prevalence,  and  what  triumphs, 

I  for  ages,  has  the  Gospel  attained  here  !  And  yet  without  miracles  ; 
and  by  the  blessing  of  God  upon  means  far  inferior  to  those  we 
possess,  and  upon  exertions  made  under  far  greater  disadvantages 
than  we  have  to  contend  with .  How  groundless  is  missionary  dis- 
couragement !  What  has  been  done — may  be  done.  Is  any  thing 
too  hard  for  the  Lord. 

And  we  here  see  not  only  the  power  of  God,  but  we  see  the  na- 
ture of  the  Gospel  dispensation.  It  forbids  none,  however  unfa- 
vourable their  condition  and  character.  It  cries,  Peace,  Peace,  to 
him  that  is  far  off,  as  well  as  to  them  that  are  nigh.     The  Gentiles 


80  AUGUST  9. 

were  called  dogs  by  the  Jews ;  and  our  Saviour  himself  speaks  of 
them  as  inhabiting  the  highways  and  hedges,  and  as  the  poor,  and 
the  maimed,  and  the  halt,  and  the  blind.  Yet  for  these  there  was 
room.  These  were  to  be  compelled  to  come  in.  The  Saviour  ex- 
cludes none  but  those  who  exclude  themselves ;  and  he  even  com- 
plains of  their  conduct — "  Ye  will  not  come  to  me  that  ye  might 
have  life."  Let  the  vilest  of  the  vile,  let  the  chief  of  sinners  seek  to 
him,  and  try  the  graciousness  and  truth  of  the  promise  that  has 
been  the  sheet-anchor  of  thousands — "  Him  that  cometh  unto  me 

I  WILL  IN  NO  WISE  CAST  OUT." 


August  9. — "  The  lines  are  fallen  unto  me  in  pleasant  places ;  yea,  I  have  a 
goodly  heritage." — Psalm  xvi.  6. 

We  may  put  this  acknowledgment  into  the  mouth  of  an  indul- 
ged child  of  Providence. 

David  seems  to  refer  to  the  division  of  the  land  of  promise  by  lot. 
What  fell  to  the  share  of  his  tribe  had  some  special  advantages, 
for  which  he  expresses  himself  with  gratitude  and  joy.  He  had 
also  been  raised  up  from  an  obscure  and  contracted  station  to  the 
possession  of  honours  and  resources,  which  filled  him  with  wonder 
and  praise,  and  led  him  to  exclaim,  "  Lord,  what  am  I,  and  what 
is  my  father's  house,  that  thou  hast  brought  me  hitherto  ?"  There 
are  many  who  are  similarly  favoured,  though  not  in  an  equal  de- 
gree. They  have  independence ;  or  if  they  have  not  abundance, 
they  have  competency,  which  Agar  deems  far  preferable.  They 
have  an  agreeable  calling.  Business  prospers,  and  exceeds  their 
wants.  They  have  a  peaceful  dwelling  and  affectionate  connec- 
tions. They  have  health,  and  power  to  relish  the  beauties  of  na- 
ture, the  bounties  of  earth,  and  the  endearments  of  social  life — 

"  Not  more  than  others  they  deserve, 
Yet  God  has  given  them  more" — 

And  far  more — Their  cup  runneth  over. 

Only  let  them  remember  that  these  indulgences  are  not  "  the 
one  thing  needful ;"  and  that  it  becomes  them  to  say  with  AVatts, 

"  Without  thy  graces  and  thyself, 
I  were  a  wretch  undone." 

Or,  with  Cowper, 

"  Give  what  thou  canst,  without  thee  we  are  poor, 
And  with  thee  rich,  take  what  thou  wilt  away." 

Whatever  these  outward  blessings  may  do  for  them,  they  cannot 
reach  their  principal  exigences.  They  profit  not  in  the  day  of 
wrath,  nor  deliver  from  death,  nor  evince  the  friendship  of  God,  nor 
relieve  the  burdened  conscience,  nor  heal  the  wounded  spirit,  nor 
content  the  cravings  of  an  immortal  mind.  Yea,  they  should  also 
remember,  that  they  are  in  peculiar  danger  from  these  enjoyments. 
The  peril  is,  that  they  trust  in  uncertain  riches,  and  not  in  the  liv- 
ing God,  who  giveth  us  richly  all  things  to  enjoy — That  they  make 
the  creature  a  substitute  for  the  Creator— That  they  lose  the  heart 


AUGUST  9.  81 

of  a  stranger — That  they  forget  their  resting-place— That  their 
thoughts  are  drawn  off  from  home  by  the  agreeableness  and  de- 
lights of  the  way — That  their  table  becomes  a  snare ;  and  their 
prosperity  destroys  them.  The  writer,  some  years  ago,  in  a  neigh- 
bouring city,  received  in  the  pulpit  the  following  note :  "  The 
prayers  of  this  congregation  are  earnestly  desired  for  a  man  who  is 
prospering  in  his  worldly  concerns."  And  if  he  did  this  sincerely, 
and  there  is  no  reason  to  question  it,  the  man  showed  an  acquain- 
tance with  the  weakness  and  depravity  of  human  nature.  He  had 
studied  himself;  he  had  observed  others.  He  had  also  read  his 
Bible  to  purpose,  which  informed  him  how  Joseph,  in  the  court  of 
Pharaoh,  swore  "  by  the  life  of  Pharaoh  ;"  how  David  in  his  pros- 
perity said,  "  I  shall  not  be  moved;"  how  Hezekiah  delivered,  re- 
covered, honoured,  "  rendered  not  according  to  the  benefit  done 
him,  for  his  heart  was  lifted  up ;"  how  Jeshurun  waxed  fat,  and 
kicked — "  then  he  forsook  God  which  made  him,  and  lightly  es- 
teemed the  Rock  of  his  salvation." 

Yet  these  things  are  good  in  themselves,  and  display  the  bounty 
and  kindness  of  God ;  and  yield  us  a  thousand  comforts  and  advan- 
tages. And  who  could  imagine  they  were  bestowed  upon  those 
who  are  not  worthy  of  the  least  of  all  his  mercies ;  yea,  upon  rebels 
who  deserve  his  wrath  ?  Surely  it  becomes  the  possessors  to  be 
thankful,  and  to  say,  "  Bless  the  Lord,  0  my  soul,  and  forget  not 
all  his  benefits."  Surely  they  must  be  the  vilest  of  all  beings, 
whose  feelings  do  not  often  produce  the  acknowledgment,  "  The 
lines  are  fallen  to  me  in  pleasant  places ;  yea,  I  have  a  goodly  he- 
ritage." 

"  But  all  are  not  thus  indulged:  all  cannot  use  this  language." 
Yet  more  might  use  it :  and  more  would  use  it  if  they  were  more 
sensible  of  their  desert,  more  humble,  more  disposed  to  compare 
conditions  not  with  those  above  them,  but  with  those  below  them. 
For  while  they  are  injured  in  their  circumstances,  others  are  ruined. 
While  they  have  lost  one  child,  others  have  been  bereaved  of  all 
their  offspring.  While  they  have  occasional  infirmities  and  ail- 
ments, others  are  bedridden,  made  to  possess  months  of  vanity,  and 
have  none  assurance  of  their  life.  We  do  not  wonder  that  persons 
are  dissatisfied  with  their  portion,  who  send  out  pride  and  fancy  to 
explore  it ;  who  dwell  on  the  dark  side  of  their  condition  only,  and 
never  look  at  the  bright  one ;  and  suffer  the  impression  of  a  single 
trial  to  render  them  insensible  to  the  claims  of  a  thousand  comforts. 

And  we  leave  those  whom  Jude  calls  "  murmurers  and  complain- 
ers ;"  or,  as  the  word  is,  blasphemers  of  their  lot.  Haman  goes 
home  to  his  wife,  and  states  all  his  greatness,  but  adds,  "  Yet  all 
this  availeth  me  nothing,  so  long  as  Mordecai  the  Jew  sittelh 
at  the  king's  gate."  Ahab,  in  a  palace,  cannot  eat  and  drink  ;  and 
turns  sick;  and  takes  to  his  bed  ;  because  one  of  his  subjects  will 
not  sell  him  a  few  yards  of  garden  ground.  One  is  mopish  and 
melancholy  because  he  cannot  get  a  particular  place  or  office. 
Another  is  sour  or  spiteful  because  all  the  neighbourhood  will  not 
bend  to  his  humour,  or  think  him  so  great  a  man  as  he  imagines 
himself  to  be — we  do  not  wish  the  cravings  of  such  groaners  to  be 
indulged ;  it  would  only  carry  them  the  further  still  from  content- 
ment.    But  we  pray  that  they  may  exchange  "  the  sorrow  of  the 


82  AUGUST  10. 

world  which  worketh  death,"  for  that  "  godly  sorrow  which  work- 
eth  repentance  unto  life,  and  needeth  not  to  be  repented  of." 


August  10.—"  The  lines  are  fallen  unto  me  in  pleasant  places;  yea,  I  have 
a  goodly  heritage." — Psalm  xvi.  6. 

We  may  put  this  acknowledgment  into  the  mouth  of  an  inhabi- 
tant OF  THIS  FAVOURED  COUNTRY. 

People  are  naturally  attached  to  a  land  in  which  they  were  born 
and  brought  up,  and  with  which  ail  their  earliest  re'collections  and 
feelings  are  associated.  It  has  pleasures  and  charms  for  them  that 
others  know  not  of.  And  who  would  be  cruel  enough  to  deprive 
them  of  their  preference  ?  and  make  them  miserable  by  compari- 
son ?  Rather,  who  would  not  rejoice  that  there  is  no  region  so  ab- 
solutely dreary  and  barren  as  to  have  no  flowers  and  attractions 
scattered  over  it  by  the  kindness  of  Providence,  to  bind  them  to 
their  native  soil,  and  to  make  it  painful  to  leave  their  own  country 
and  their  father's  house  ? 

Yet  we  need  not  confound  things  that  differ ;  and  it  would  be 
the  strangest  inconsideration  and  ingratitude,  were  we,  as  English- 
men, to  be  unaffected  with  the  advantages  we  enjoy  in  this  highly 
distinguished  and  indulged  country.  We  refer  not  to  our  extensive 
dominion,  far  surpassing  the  Roman  world,  having  more  than  sixty 
millions  under  our  sway,  in  one  part  of  our  dominion  only.  Nei- 
ther do  we  admire  the  manner  in  which  our  dominion  has  some- 
times been  acquired  and  enlarged ;  though  we  are  persuaded  the 
conquerors  will  prove  blessings  to  the  conquered.  In  a  thousand 
instances  we  are  far  from  faultless.     But, 

"  England,  with  all  thy  faults  I  love  thee  still  J" 

And  how  much  is  there,  whatever  view  I  take,  to  induce  the  ac- 
knowledgment, "  The  lines  are  fallen  to  me  in  pleasant  places ; 
yea,  I  have  a  goodly  heritage."  Let  me  think  of  our  insular  situa- 
tion, in  consequence  of  which  we  are  open  to  commerce ;  guarded 
from  invasion  ;  and  even  in  war  itself  know  so  little  of  its  ravages, 
never  hearing  the  confused  noise  of  warriors,  or  seeing  garments 
dipped  in  blood.  Let  me  think  of  the  temperature  of  our  atmos- 
phere, in  which  we  are  not  frozen  to  statues,  or  dissolved  in  heat. 
Let  me  think  of  our  freedom  from  tornadoes,  hurricanes,  earthquakes, 
pestilences.  Let  me  think  of  a  country  where  the  seasons  regu- 
larly return  and  melt  into  each  other — where  are  the  sweet  inter- 
changes of  hill  and  vale,  and  wood  and  lawn — where  the  pastures 
are  clothed  with  flocks  and  herds — where  the  fields  and  valleys 
stand  thick  with  corn — where  we  are  fed  with  the  finest  of  the 
wheat.  Let  me  think  of  a  country  whose  merchants  are  princes, 
and  whose  traffickers  are  the  honourable  of  the  earth — a  country 
ennobled  by  the  zeal  of  patriots,  enriched  by  the  blood  of  martyrs, 
endeared  and  sacred  by  the  dust  of  a  pious  multitude  without  num- 
ber— a  country  illustrious  by  every  kind  of  genius,  and  by  every 
improvement  in  science  and  in  art — a  country  in  whose  well-ba- 
lanced constitution  are  blended  the  advantages  of  monarchy,  aris- 
tocracy, and  democracy,  without  their  defects — a  country  whose 
government  is  equally  averse  to  tyranny  and  anarchy ;  where  none 


AUGUST  11,  83 

are  above  law  and  none  below  it ;  where  liberty  has  so  long  fixed 
her  abode ;  where  religious  opinions  produce  no  civil  disabilities ; 
where  all  persecution  is  excluded ;  and  where  every  man  sits  under 
his  own  vine  and  vineyard,  and  none  can  make  him  afraid.  Let 
me  think  of  a  country  where  charity  and  compassion  reign  not  only 
in  numberless  personal  acts,  but  in  a  thousand  institutions  to  meet 
every  kind  of  distress,  and  lessen  the  sum  of  human  woe.  Let  me 
think  of  a  country  possessing  not  only  so  many  natural,  intellectual, 
civil,  and  social  advantages,  but  so  many  moral  and  religious  pri- 
vileges ;  where  not  only  the  darkness  of  paganism,  but  of  supersti- 
tion is  past,  and  the  true  light  shineth ;  where  the  Scriptures  are 
found  in  our  own  language,  and  all  are  allowed  to  read  them,  and 
able  to  procure  them  ;  where  the  word  of  life  is  preached,  and  we 
can  hear  the  joyful  sound  of  the  truth  as  it  is  in  Jesus ;  where  the 
Gospel  of  Christ  is  not -only  spreading  widely  among  ourselves,  but 
zealous  and  persevering  efforts  are  making  by  individuals  and  com- 
munities to  convey  it  to  others — Where  shall  I  end?  And  can  I 
glance  at  all  this,  and  not  say,  "  It  is  a  good  land  which  the  Lord 
our  God  hath  given  us  ?"  Ought  I  not  to  be  thankful  to  him  who 
determines  the  bounds  of  my  habitation,  and  performeth  all  things 
for  me  ?  Ought  I  not  to  bear  with  patience  and  cheerfulness  a  few 
difficulties  and  trials  inseparable  from  a  condition  so  favoured  and 
indulged  ?  Ought  I  not  to  be  concerned  to  improve  my  privileges, 
and  to  fear  the  danger  arising  from  so  great  a  responsibility  ? 
Where  much  is  given,  will  not  much  be  required  ?  Was  not  Ca- 
pernaum that  was  exalted  unto  heaven  thrust  down  to  hell  ?  Did 
not  God  say  to  the  Jews,  You  only  have  I  known  of  all  the  fami- 
lies of  the  earth  ;  therefore  you  will  I  punish  ?  And  ought  I  not  to 
dwell  in  the  land,  and  to  do  all  in  my  power  to  promote  the  right- 
eousness which  exalteth  a  nation  ?  And  should  not  I  pray  for  its 
safety,  and  peace,  and  prosperity  ?  "  Let  thy  work  appear  unto 
thy  servants,  and  thy  glory  unto  their  children.  And  let  the  beauty 
of  the  Lord  our  God  be  upon  us :  and  establish  thou  the  work  of 
our  hands  upon  us ;  yea,  the  work  of  our  hands  establish  thou  it." 


August  11. — "The  lines  are  fallen  unto  me  in  pleasant  places;  yea,  I  have 
a  goodly  heritage." — Psalm  xvi.  6. 

We  may  put  this  acknowledgment  into  the  mouth  of  a  Chris- 
tian WITH  REGARD  TO  HIS  SPIRITUAL  CONDITION. 

Read  the  preceding  verse  :  "  The  Lord  is  the  portion  of  mine  in- 
heritance and  of  my  cup  :  thou  maintainest  my  lot."  What  won- 
der then  that  the  possessor  should  exclaim,  "  The  lines  are  fallen 
unto  me  in  pleasant  places  ;  yea,  I  have  a  goodly  heritage."  He 
uses  but  one  word  in  describing  his  estate,  but  it  is  the  most  com- 
prehensive. Had  he  written  volumes,  and  enumerated  all  the  trea- 
sures of  heaven,  and  earth,  and  sea,  he  would  have  said  less,  and 
to  far  less  purpose,  than  in  saying,  "  The  Lord  is  the  portion  of 
mine  inheritance."  The  greater  includes  the  less.  If  He  be  mine, 
what  is  the  substance  of  my  portion  but  his  fulness  ?  and  the  mea- 
sure of  my  portion  but  his  immensity  ?  and  the  duration  of  my 
portion  but  his  eternity  ?    Yet  this  is  the  truth  of  the  case ;  in  the 


84  AUGUST  11. 

everlasting  covenant  ordered  in  all  things  and  sure,  he  has  been 
pleased  to  make  over  himself  to  his  people,  with  all  he  is,  and  all 
he  has.  "  I  will  be  thy  God.  I  will  pardon  thy  sins.  I  will  sanc- 
tify thy  nature.  I  will  supply  all  thy  need.  I  will  be  light  to  thy 
darkness.  I  will  be  strength  to  thy  weakness.  I  will  bless  thy 
bread  and  thy  water.  All  my  ways  towards  thee  shall  be  mercy 
and  truth.  All  things  shall  work  together  for  thy  good.  I  will 
guide  thee  with  my  counsel,  and  afterward  receive  thee  to  glory." 

This  is  no  more  than  the  meanest  Christian  may  claim  and  ex- 
ult in.  Meanest  did  we  say?  We  retract  the  term.  A  Christian 
may  be  afflicted  and  poor ;  but  he  cannot  be  mean — He  is  one  of 
the  excellent  of  the  earth,  of  whom  the  world  is  not  worthy.  Let 
the  rich  and  the  great  bring  together  all  their  claims,  and  make 
their  boast,  the  poorest  Christian  beggars  them  all ;  for  he  can  say, 
"  God  is  the  strength  of  my  heart,  ai^'  my  portion  for  ever."  And 
he  ought  to  preserve  a  sense  of  this  in  his  mind.  He  ought  to  live 
nobly.  He  ought  to  feel  contentedly  in  whatsoever  state  he  is. 
He  ought  not  to  envy  others  their  good  things  ;  nor  sink  like  others 
under  losses  and  trials.  When  their  lamps  are  put  out  they  are  in 
utter  darkness;  but  the  Sun  of  righteousness  arises  upon  him. 
When  their  vessels  are  broken  all  their  comforts  are  gone ;  but  he 
has  the  fountain  of  living  waters — They  have  no  God ;  but  "  the 
Lord  is  the  portion  of  his  inheritance." 

If  from  viewing  his  state  essentially  he  examines  it  compara- 
tively, he  will  have  fresh  reason  to  exclaim,  "  The  lines  are  fallen 
to  me  in  pleasant  places ;  yea,  I  have  a  goodly  heritage."  For 
what  should  we  value  a  heritage  ?  We  should  commend  it  for 
healthfulness.  No  heritage  would  be  deemed  pleasant  and  goodly 
that  was  injurious  to  health,  without  which  we  can  relish  nothing. 
The  apprehension  of  losing  this  all-important  blessing  would  alone 
induce  us  to  resign  any  situation,  unless  we  were  compelled  to  re- 
main in  it.  But  such  is  the  Christian's  heritage,  that  all  those  who 
have  lived  upon  it,  however  disordered  before,  have  been  restored 
to  a  miracle,  and  each  of  them  could  say,  I  am  a  wonder  unto  many. 
We  should  commend  it  for  fertility.  Hence  Moses  extols  Canaan 
as  a  land  flowing  with  milk  and  honey,  and  in  which  there  was  no 
scarceness.  In  like  manner  he  says  of  Joseph;  "  Blessed  of  the 
Lord  be  his  land,  for  the  precious  things  of  heaven,  for  the  dew, 
and  for  the  deep  that  coucheth  beneath,  and  for  the  precious  fruits 
brought  forth  by  the  sun,  and  for  the  precious  things  put  forth  by 
the  moon,  and  for  the  chief  things  of  the  ancient  mountains,  and 
for  the  precious  things  of  the  lasting  hills."  No  earthly  inherit- 
ance can  yield  the  possessor  every  thing  he  wants ;  but  God's  riches 
in  glory  by  Christ  Jesus  can  supply  all  the  Christian's  need.  We 
should  commend  it  for  safety.  The  best  heritage  would  fetch  little 
that  had  no  defence,  but  was  open  to  invasion  and  injury.  There 
is  nothing  that  adds  so  much  to  the  enjoyment  of  a  possession  as  a 
sense  of  security  :  sitting  under  our  own  vine  and  fig  tree,  and  none 
making  us  afraid.  Upon  all  the  Christian's  glory  there  is  a  defence. 
His  soul  dwells  at  ease :  and  he  is  in  quiet  from  the  fear  of  evil. 
An  heritage  would  not  be  deemed  pleasant  or  goodly  if  cut  off  from 
the  privilege  of  intercourse.  Christians  have  the  communion  of 
saints.     There  is  an  open  and  constant  communication  between 


AUGUST  12.  85 

them  and  heaven.     Their  fellowship  is  with  the  Father  and  with 
his  Son  Jesus  Christ. 

Blessed  are  the  people  that  are  in  such  a  case :  yea,  happy  is  the 
people  whose  God  is  the  Lord. 

August  12. — "  They  shall  cry  unto  the  Lord  because  of  the  oppressors,  and 
he  shall  send  them  a  saviour,  and  a  great  one." — Isaiah  xix.  20. 

Let  us  consider  these  words  in  the  noblest  exemplification  of 
which  they  are  susceptible ;  and  let  us  remark  what  they  say  of 
the  saved  and  what  they  say  of  the  Saviour. 

What  they  say  of  the  saved :  "  They  shall  cry  unto  the  Lord  be- 
cause of  the  oppressors."  The  representation  includes  their  state — 
They  are  oppressed,  and  their  oppressors  are  worse  enemies  than 
any  of  the  conquerors  who  have  enslaved  nations.  They  are  more 
base,  and  vile,  and  cruel,  and  reduce  their  vassals  to  far  greater 
wretchedness  and  ruin.  And  we  cannot  mistake  who  these  tyrants 
are,  when  we  know  that  "the  Son  of  God  was  manifested  that  he 
might  destroy  the  works  of  the  Devil,"  that  he  "  might  deliver  us 
from  this  present  evil  world,"  that  he  might  "  turn- every  one  of  us 
away  from  our  iniquities,"  that  he  might  "  save  his  people  from 
their  sins."  It  includes  their  sensibility.  Many  are  unwilling  to 
own  their  condition  ;  and  resemble  the  Jews,  who,  when  our  Lord 
spoke  of  making  them  free,  exclaimed,  "  We  were  never  in  bond- 
age to  any  man,"  though  they  had  been  captives  to  every  neigh- 
bouring power,  and  were  then  a  Roman  province.  But  these  are 
awakened  to  consider,  and  enlightened  to  see  their  deplorable  estate. 
This  is  what  divines  call  conviction  of  sin;  and  which  commonly 
operates  in  the  following  order.  The  man  first  feels  the  effects  of 
his  sin.  The  prodigal  began  to  be  in  want :  I  here  perish  with 
hunger  :  I  will  arise.  Then  he  feels  the  guilt  of  sin,  and  learns 
that  whatever  miseries  he  has  brought  upon  himself  here,  they  are 
only  the  beginnings  of  sorrow,  and  a  small  part  of  his  desert.  The 
soul  that  sinneth  it  shall  die.  It  is  a  fearful  thing  to  fall  into  the 
hand  of  the  living  God.  Who  can  dwell  with  everlasting  burn- 
ings ?  At  last  he  becomes  sensible  of  the  pollution  of  sin,  as  the 
defilement  of  the  soul,  and  as  rendering  him  unfit  for  communion 
with  a  holy  God — "  Behold,  I  am  vile  :  wherefore  I  abhor  myself, 
repenting  in  dust  and  ashes."  It  includes  also  their  disposition — 
"  They  cry  unto  the  Lord"  for  relief  and  deliverance.  Conviction 
of  sin  always  issues  in  earnest  prayer :  and  such  prayer  cannot  be 
in  vain. 

"  He  shall  send  them  a  Saviour" — And  what  is  said  of  him  ?  A 
single  distinction  is  given  him :  but  how  much  does  it  contain ! 
and  how  suitable,  how  necessary  is  it  to  meet  our  wants  !  Our  case 
is  beyond  expression  difficult ;  yea,  it  is  desperate  in  itself,  and  also 
with  regard  to  "  the  help  of  men  and  angels  joined."  Every  kind 
of  saviour  therefore  will  not  do  for  us  ;  he  must  be  mighty  to  save  : 
and  our  help  is  laid  on  one  that  is  mighty— He  shall  send  them  a 
Saviour  ;  "  and  a  great  one"  He  is  so  in  four  respects.  A  great  one 
if  we  consider  the  dignity  of  his  person.  The  grandest  titles  are 
not  withholden  from  him  in  the  Scriptures  of  truth.  There  he  is 
not  only  the  child  born,  and  the  son  given,  but  the  mighty  God. 

Vol.  II.  8 


86  AUGUST  13. 

There  he  is  not  only  the  man  and  the  sufferer,  but  the  maker  of  all 
things  :  "all  things  were  created  by  him  and  for  him."  Can  we 
think  too  highly  of  such  a  Saviour  ?  Can  we  confide  in  him  too 
confidently  ?  Can  our  interests  ever  fail  in  such  hands  ?  "I  know," 
says  Paul,  "  whom  I  have  believed,  and  am  persuaded  he  is  able 
to  keep  that  which  I  have  committed  to  him  against  that  day." 

A  great  one  if  we  consider  the  immensity  of  the  number  he  saves. 
These  have  been  commonly  few  compared  with  their  cotempora- 
ries  ;  yet  the  aggregate  of  them  from  the  beginning  is  a  countless 
multitude.  But  when  we  look  to  the  future,  we  read  of  the  nations 
of  them  that  are  saved.  It  is  said,  he  shall  sprinkle  many  nations. 
Yea,  all  nations  shall  be  blessed  in  him  :  all  flesh  shall  see  the  sal- 
vation of  God. 

A  great  one  if  Ave  consider  the  vastness  of  the  deliverance  he 
achieves.  It  is  called  "  so  great  salvation:"  inexpressibly,  incon- 
ceivably great.  What  are  all  other  salvations  compared  with 
this  ?  They  free  us  from  some  evils,  this  saves  us  from  all  evil. 
They  confer  some  advantages,  this  secures  every  advantage.  They 
are  temporal,  this  is  eternal :  "  Israel  shall  be  saved  in  the  Lord 
with  an  everlasting  salvation ;  they  shall  not  be  ashamed  or  con- 
founded, world  without  end." 

A  great  one  if  we  consider  that  his  sufficiency  reaches  beyond 
every  extremity.  Hence,  says  the  Apostle,  "  He  is  able  to  save  un- 
to the  uttermost."  His  blood  cleanses  from  the  greatest  guilt.  His 
grace  can  enlighten  the  darkest  understanding,  and  soften  the  hard- 
est heart,  and  subdue  the  most  rebellious  will— Nothing  is  too  hard 
for  the  Lord. 

But  some  may  be  ready  to  say,  you  need  not  enlarge  here.  We 
do  not  question  his  ability — but  his  readiness  to  save.  Is  he  a  wil- 
ling Saviour  ?  In  answer  to  this,  we  observe,  First,  That  the  as- 
surance of  his  ability  is  an  implication  of  his  willingness :  for  it 
would  be  useless,  it  would  be  worse  than  useless,  it  would  tantalize 
and  torment  us,  were  we  informed  that  our  perishing  condition  was 
within  the  compass  of  his  power,  but  not  within  the  reach  of  his 
pity.  And,  Secondly,  the  sacred  writers  would  think  his  compas- 
sion was  taken  for  granted,  and  that  no  one  could  possibly  doubt  the 
inclination  of  his  heart.  Who,  without  our  solicitation,  remem- 
bered us  in  our  low  estate,  and  said,  Deliver  from  going  down  into 
the  pit,  I  have  found  a  ransom  ?  Who  took  upon  him  flesh  and 
blood,  and  came  into  the  world  to  save  sinners  ?  Who,  when  rich, 
for  our  sakes  became  poor  ?  Who  died  for  the  ungodly  ?  Who 
has  said,  and  confirmed  it  by  his  oath,  by  his  blood,  and  by  every 
instance  of  his  conduct,  "  him  that  cometh  unto  me  I  will  in  no 
wise  cast  out  ?" — "  Lord,  I  believe,  help  thou  mine  unbelief." 


August  13. — "  And  Moses  built  an  altar,  and  called  the  name  of  it  JE- 
HOVAH-nissi.''— Exod.  xvii.  15. 

It  was  upon  the  defeat  of  Amalek  and  his  people  that  Moses 
built  this  altar  for  sacrifice  and  thanksgiving.  But  what  is  the 
import  of  the  name  he  gave  it;  Jehovah-nissi  ?  The  Lord  my  ban- 
ner. A  banner  is  a  military  flag,  standard,  or  ensign,  commonly 
coloured  and  figured,  carried  in  war,  and  displayed  to  collect,  re- 


AUGUST  13.  87 

gulate,  and  encourage  the  troops.  It  would  be  needless  and  ab- 
surd to  run  a  parallel  between  a  banner  and  God.  It  is  enough  to 
observe,  that  it  is  not  only  applied  to  him  metaphorically,  but  by  a 
figure  of  speech,  which  puts  a  part  for  the  whole :  and  intends  that 
he  is  every  thing  to  his  people  in  the  character  of  warriors. 

It  therefore  reminds  us  that  the  Christian  life  is  a  warfare.  There 
is  no  image  by  which,  in  the  Scriptures,  it  is  more  frequently  ex- 
pressed. And  though  it  be  called  "  a  good  warfare,"  it  is  the  most 
serious  and  trying  in  which  we  can  ever  be  engaged ;  and  every 
partaker  of  Divine  grace  can  say,  Avith  Paul,  "  So  fight  I  not  as  one 
that  beateth  the  air."  The  person  and  things  of  the  present  evil 
world,  the  armies  of  aliens  in  his  own  heart,  and  the  principalities, 
and  powers,  and  spiritual  wickednesses  in  high  places  constrain 
him  often  to  exclaim,  "  Lord,  how  are  they  increased  that  trouble 
me !  Many  are  they  that  rise  up  against  me.  Many  there  be  which 
say  of  my  soul,  there  is  no  help  for  him  in  God."  But  the  Lord  is 
his  banner  !  How  full  and  significant  is  the  language  of  Revelation. 
Not  only,  says  David,  does  he  enlighten  and  save  me,  but  "  the 
Lord  is  my  light  and  my  salvation."  Not  only,  says  the  Church, 
does  he  aid  and  inspire  me,  but  "  the  Lord  Jehovah  is  my  strength 
and  my  song."  A  true  Israelite  not  only  says,  "  Thou  hast  given 
a  banner  to  them  that  fear  thee,  that  it  may  be  displayed  because 
of  the  truth ;"  but  my  banner  is  Divine — is  Deity  itself:  Jehovah- 
nissi  !     We  acknowledge  and  honour  him  as  such  four  ways. 

First,  by  voluntarily  and  inflexibly  adhering  to  him  as  our  Leader 
and  Commander.  "  The  Lord  is  my  banner."  I  disclaim  every 
other  chief.  I  bring  all  my  resources  into  his  service.  I  am  ready 
to  stand  or  fall  with  him — His  cause  is  my  cause ;  and  his  enemies 
my  enemies.  If  others  desert,  I  will  cleave  to  him  with  purpose  ol 
heart.  I  will  follow  him  in  all  changes,  and  whithersoever  he 
goeth.  He  shall  choose  my  station,  and  show  me  where  I  shall 
contend ;  whether  in  private  or  in  public  life ;  whether  with  the  evils 
of  prosperity  or  adversity — I  am  not  at  my  own  disposal — Lord, 
what  wilt  thou  have  me  to  do  ? 

Secondly,  by  confessing  him  the  Author  of  every  success  with 
which  we  have  been  crowned.  It  is  no  easy  thing  when  we  suc- 
ceed to  beat  off  all  arrogance  and  self-glorying.  We  love  to  sacri- 
fice to  our  own  wisdom  and  our  own  strength.  How  much  has 
God  to  do  to  hide  pride  from  us !  The  army  of  Gideon  must  be  re- 
duced from  more  than  thirty  thousand  to  four  hundred  men ;  and 
these  be  armed  only  with  lamps  and  pitchers,  "  lest  Israel  vaunt 
themselves  ;"  and  to  compel  them  to  exclaim,  "  His  right  hand  and 
his  holy  arm  have  gotten  him  the  victory."  The  most  becoming 
state  of  mind  we  can  be  in  is  to  feel  that  we  are  nothing,  and  that 
God  is  all  in  all.  And  to  this  the  Christian  will  be  brought,  and  be 
ready  to  lay  down  all  his  honours  at  his  feet.  "  I  look  back,  and 
see  many  who  have  become  a  prey  to  their  enemies,  who  once  pro- 
mised fairer  than  I  have  ever  done.  How  is  it  that  I  have  stood  in 
the  evil  day  ;  and  yet  stand?  Not  unto  me,  O  Lord,  not  unto  me. 
By  thee  I  have  run  through  a  troop ;  and  by  my  God  have  I  leaped 
over  a  wall.  Thou  hast  also  given  me  the  shield  of  thy  salvation : 
and  thy  right  hand  hath  holden  me  up,  and  thy  gentleness  hath 
made  me  great.     Thou  hast  enlarged  my  steps  under  me,  that  my 


88  AUGUST  14. 

feet  did  not  slip.  For  thou  hast  girded  me  with  strength  unto  the 
battle  :  thou  hast  subdued  under  me  those  that  rose  up  against  me. 
Bless  the  Lord,  O  my  soul." 

Thirdly,  by  our  courageously  trusting  in  him  to  enable  us  to  over- 
come in  every  future  conflict.  Knowing  the  vast,  the  infinite  con- 
sequences depending  on  the  issue  of  the  war,  it  would  be  awfully 
discouraging  and  depressing  to  the  Christian  to  fight  uncertainly. 
But  he  does  not,  at  least  he  should  not,  need  not.  There  is  a  holy 
kind  of  confidence  and  triumph,  more  than  allowed  him,  which 
nothing  should  shake.  It  is  founded  not  in  his  own  skill  and  re- 
sources, but  in  the  perfections  and  engagements  of  his  covenant 
God.  "  Has  he  not  said,  No  weapon  that  is  formed  against  thee 
shall  prosper  ?  Has  he  not  said,  Thine  enemies  shall  be  found  liars 
unto  thee,  and  thou  shalt  tread  upon  their  high  places  ?  My  soul 
shall  make  her  boast  in  the  Lord.  In  myself  I  am  very  unequal 
to  the  work ;  but  I  am  not  alone.  The  Lord  is  on  my  side.  I  am 
nothing,  compared  with  my  foes  ;  but  they  are  nothing,  compared 
with  the  Lord  of  hosts.  Infinitely  greater  is  he  that  is  for  me  than 
all  that  are  against  me.  He  will  furnish  me  Avith  supplies.  He 
will  well  arm  me  for  the  field.  He  will  teach  my  hands  to  war, 
and  my  fingers  to  fight.  He  will  renew  my  strength,  and  make  my 
way  prosperous.  Though  a  worm,  I  shall  thresh  the  mountains. 
In  all  these  things  we  are  more  than  conquerors  through  him  that 
loved  us." 

Fourthly,  by  looking  to  him  for  tne  remuneration  of  victory  at 
last.  The  soldier  warreth  in  hope:  and  it  is  not  wrong  for  the 
Christian,  like  Moses,  to  have  respect  unto  the  recompense  of  the 
reward.  The  reward  is  indeed  of  grace ;  but  it  is  a  far  more  ex- 
ceeding and  eternal  weight  of  glory.  And  while  Ave  look  for  it  as 
the  fruit  of  his  mercy,  we  can  claim  it  on  the  ground  of  his  truth ; 
for  he  has  said,  "  Be  thou  faithful  unto  death,  and  I  Avill  give  thee 
a  croAvn  of  life."  "  He  that  overcometh  shall  inherit  all  things ; 
and  I  will  be  his  God,  and  he  shall  be  my  son." 
Jehovah-nissi  ! 


August  14. — "  Fear  not,  Abram  :  1  am  thy  shield,  and  thy  exceeding  great 
reward." — Gen.  xv.  1. 

Our  misery  or  happiness  depends  upon  the  relation  in  Avhich  God 
stands  to  us.  What  an  adversary  must  he  be,  Avho  is  every  where 
present,  Avho  is  Almighty,  Avho  has  the  command  of  every  creature, 
and  the  direction  of  every  event !  Have  Ave  an  arm  like  God,  or  can 
we  thunder  Avith  a  voice  like  his  ?  If  he  be  against  us  Avho  can  be 
for  us  ?  And  if  he  be  for  us  who  can  be  against  us  ?  Blessed  are  the 
the  people  whose  hope  the  Lord  is ;  and  Avho  can  claim  Him  as 
their  helper,  their  guide,  their  guard,  the  strength  of  their  heart, 
their  portion  for  ever — their  shield,  and  their  exceeding  great  re- 
Avard — "  Say  unto  my  soul,  I  am  thy  salvation." 

"  Fear  not,  Abram."  But  had  Abram  expressed  any  fear?  God 
seeth  the  state  of  the  mind.  He  knoAvs  the  apprehensions  Avhich 
his  people  feel,  and  are  ashamed  to  utter;  and  he  provides  for  their 
relief;  and  from  the  remedy  Ave  may  alAvays  infallibly  infer  the 
disease.     Abram  feared  the  presence  of  evil — Therefore  says  God, 


AUGUST  14.  89 

"  I  am  thy  shield."  And  he  feared  the  absence  of  good — and  there- 
fore says  God,  "  I  am  thy  exceeding  great  reward."  But  what  is 
this  to  us?  Everything.  God  is  the  same  in  all  ages;  and  they 
that  be  of  faith  are  blessed  with  faithful  Abram.  They  also  have 
their  fears.  But  are  they  exposed  ?  Do  they  live  in  the  midst  of 
dangers?  Are  they  conscious  of  inability  to  defend  themselves? 
They  are  not  defenceless.  Their  defence  is  of  God — Their  defence 
is  God.  He  is  interposed  between  them  and  all  evil — "  I  am  thy 
shield" — a  shield  too  solid  for  any  weapon  to  penetrate ;  and  so  ca- 
pacious as  to  leave  no  valued  and  endeared  interest  uncovered. 
The  truth  of  this  fact  constitutes  their  security ;  but  the  belief  of  it 
creates  their  confidence :  and  it  should  be  their  concern  to  realize 
and  apply  it  by  faith ;  that  their  souls  may  dwell  at  ease ;  and  be  in 
quiet  from  the  fear  of  evil. 

But  do  they  feel  not  only  dangers  which  require  a  powerful  pre- 
server; but  exigencies  which  call  for  a  munificent  benefactor?  Let 
these  exigencies  be  as  numerous  and  as  great  as  they  may,  their  suf- 
ficiency is  of  God — "I  am  thy  exceeding  great  reward."  The  lan- 
guage of  the  Scripture  is  peculiarly  strong.  David  does  not  say, 
the  Lord  enlightens  and  defends  me ;  but,  the  Lord  is  my  light  and 
my  salvation.  Isaiah  does  not  say,  Thy  God,  thy  glorifier ;  but  thy 
God,  thy  glory.  And  the  Lord  does  not  say  here,  I  will  reward 
thee,  but  I  am  thy  reward.  The  meaning,  however,  is  not  so  much, 
I  will  recompense  thee  for  whatever  thou  doest  for  me  ;  as  I  will 
supply  all  thy  need  :  only  in  a  way  of  condescension  he  calls  these 
bestowments  by  a  word  which  would  seem  to  intimate  as  if  Ave  de- 
served or  earned  them.  But  we  must  not  suffer  his  glory  to  be 
injured  by  his  goodness.  A  creature  can  never  merit  any  thing 
from  his  creator.  A  sinner  only  deserves  punishment.  A  Chris- 
tian will  acknowledge  that  he  is  not  worthy  of  the  least  of  God's 
mercies — If  a  reward  be  of  grace,  it  is  a  free  benefaction,  whatever 
service  it  may  be  connected  with.  Hence  the  vastness  of  the  good 
— not  only  thy  reward,  but  thy  great,  thy  exceeding  great  reward ; 
surpassing  all  example,  all  representation,  all  conception.  We 
therefore  never  need  be  afraid  of  the  participation  of  others ;  for 
there  is  enough,  and  to  spare.  And  we  may  give  full  scope  to  our 
own  desires  and  hopes.  Whatever  spiritual  wisdom,  or  strength, 
or  comfort  we  need,  Ave  are  commanded  to  ask  and  receive,  that 
our  joy  may  be  full.  In  temporal  things  too,  Ave  should  remember, 
that  the  silver  and  the  gold  are  his.  We  should  learn,  in  Avhatso- 
ever  state  we  are,  therewith  to  be  content ;  assured  that  if  any  Avish 
be  denied  us,  it  is  from  wisdom  in  our  generous  Friend,  and  not 
from  a  want  of  love  or  a  deficiency  in  his  resources.  Let  us  honour 
him,  by  livring  on  his  fulness  in  the  failure  of  every  creature  suc- 
cour. When  Paulinus  heard  of  the  sacking  of  Nola  by  the  Goths, 
and  the  destruction  of  all  his  property,  he  lifted  up  his  eyes  and  said, 
"  Thou  knoAvest  where  my  treasure  has  long  been."  And  Avhat 
says  the  Church  ?  "  Although  the  fig  tree  shall  not  blossom,  nei- 
ther shall  fruit  be  in  the  vines ;  the  labour  of  the  olive  shall  fail, 
and  the  fields  shall  yield  no  meat ;  the  flock  shall  be  cut  off  from 
the  fold,  and  there  shall  be  no  herd  in  the  stalls:  yet  I  will  rejoice 
in  the  Lord,  I  will  joy  in  the  God  of  my  salvation." 

Let  us  think  of  the  full  possession  and  enjoyment  of  our  supreme 
8* 


90  AUGUST  15. 

good.  There  is  a  medium  here  between  impatience  and  indiffer- 
ence. When  a  Christian  is  in  a  proper  frame  of  mind,  he  will  be 
content  to  live,  if  the  pleasure  of  God  requires  it;  but  he  will  be 
ready  to  go.  "  What  is  my  condition  here,  but  a  vale  of  tears,  a 
wilderness  of  briers  and  thorns,  an  enemy's  country  !  I  cannot  pray 
without  distractions.  I  cannot  sing  without  some  jarring  notes. 
When  I  would  do  good  evil  is  present  with  me.  How  partial 
always,  and  how  often  interrupted,  is  my  communion  with  God. 
How  remotely  do  I  now  feel  from  that  state,  in  which  we  shall  be- 
hold his  face  in  righteousness,  and  be  for  ever  with  the  Lord." — 


August  15. — "  If  ye  will  not  believe,  surely  ye  shall  not  be  established."— 
Isaiah  vii.  9. 

This  closes  the  address  of  Isaiah  to  Ahaz  and  his  people  on  a  very 
interesting  occasion.  It  was  this.  Rezin,  king  of  Syria,  and  Pekah, 
king  of  Israel,  had  confederated  together  to  invade  and  destroy  Ju 
dah.  They  had  begun  their  march,  and  were  spreading  desolation 
and  terror :  and  when  Ahaz  heard,  "  his  heart  was  moved,  and  the 
heart  of  his  people,  as  the  trees  of  the  wood  are  moved  with  the 
wind."  The  figure  is  uncommonly  expressive,  and  shows  the  rest  - 
Jessness  and  bendings  of  their  minds  under  the  violence  of  fear 
Isaiah  was  ordered  to  go  and  encourage  him,  not  for  his  own  sake> 
for  he  was  a  very  wicked  prince,  but  for  the  sake  of  the  house  of 
David.  Two  things  are  observable.  First,  he  was  to  take  along 
with  him  his  son  Shear-jashub.  The  reason  for  this  does  not  ap- 
pear; unless  there  was  a  reference  to  the  import  of  his  name,  which 
signified,  a  remnant  shall  return.  Secondly,  the  very  spot  is  spe- 
cified where  he  should  meet  Ahaz;  "  At  the  end  of  the  conduit  of 
the  upper  pool  in  the  high  way  of  the  Fuller's  Field."  Perhaps  he 
was  there  to  order  the  water-works,  so  as  to  secure  them  from  the 
enemy ;  or  perhaps  he  was  to  be  there  passing  by  accidentally.  If 
so,  we  see  that  occurrences  and  movements  the  most  minute  and 
contingent  with  regard  to  us  lie  open  to  God's  view,  and  the  great- 
est consequences  hinge  upon  them. 

But  what  was  he  to  say  to  him  ?  "  Take  heed,  and  be  quiet ; 
fear  not,  neither  be  fainthearted  for  the  two  tails  of  these  smoking 
firebrands,  for  the  fierce  anger  of  Rezin  with  Syria,  and  of  the  son 
of  Remaliah.  Because  Syria,  Ephraim,  and  tlie  son  of  Remaliah, 
have  taken  evil  counsel  against  thee,  saying,  Let  us  go  up  against 
Judah  and  vex  it,  and  let  us  make  a  breach  therein  for  us,  and  set  a 
king  in  the  midst  of  it,  even  the  son  of  Tabeal :  thus  saith  the  Lord 
God,  It  shall  not  stand,  neither  shall  it  come  to  pass."  Yea, 
the  assurance  goes  on  to  announce  not  only  that  the  designs  of 
these  adversaries  should  be  defeated,  but  that  they  themselves  would 
be  speedily  destroyed.  All  this  however  is  closed  with  a  very  sig- 
nificant reflection  :  "  If  ye  will  not  believe,  surely  ye  shall  not  be 
established." 

This  betrays  an  apprehension  that  the  message  was  not  likely 
to  be  readily  and  firmly  credited — Such  fools,  and  so  slow  of  heart 
are  we  to  believe  all  that  the  prophets  have  spoken  !  It  also  shows 
that  God  does  not  regard  us  as  merely  passive  in  religion.  We  are 
not  under  his  influence   like   timber  under  the   saw,  the  chisel, 


AUGUST  15.  91 

and  plane,  unconscious  and  inactive.  He  does  not  work  upon 
us,  but  in  us ;  and  he  works  in  us  t5  will  and  to  do.  What  he  does 
for  us,  he  does  also  by  us.  Neither  is  his  operation  like  the  agency 
of  a  charm,  whose  process  no  one  can  explain,  and  during  which 
the  patient  may  as  well  sleep  as  wake.  If  we  are  taught,  we  must 
understand  and  receive  :  we  are  not  carried,  but  led  into  all  truth. 
If  he  blesses  us,  he  stirs  us  up  to  value  and  seek  after  his  favours  ; 
and  the  asking  is  as  necessary  as  the  giving — yea,  the  one  is  the 
medium  of  the  other. 

It  might  seem  here  as  if  faith  was  in  our  own  power.  It  is  not 
so  in  every  respect  :  and  it  is  not  so  in  any  respect  as  to  nature. 
But  what  is  impossible  to  nature  is  possible  to  grace.  Without 
Christ  we  can  do  nothing ;  but  through  his  strengthening  of  us  we 
can  do  all  things.  And  therefore  as  his  grace  is  sufficient  for  us, 
and  attainable  by  us,  we  are  commanded  to  be  filled  with  the  Spirit ; 
and  he  said  to  Thomas,  Be  not  faithless,  but  believing  ;  and  he  said 
to  his  disciples,  "Have  faith  in  God;"  and  he  upbraided  them 
for  their  unbelief. 

But  the  principal  thing  is  the  essentiality  of  faith  to  religious 
stability :  "  If  ye  will  not  believe,  surely  ye  shall  not  be  estab- 
lished." There  are  three  kinds  of  stability  in  the  Christian  life. 
A  stability  of  judgment — This  refers  to  the  truths  of  religion.  A 
stability  of  practice — This  refers  to  the  duties  of  religion.  And  a 
stability  of  hope — This  refers  to  the  comforts  of  religion.  Each  of 
these  faith  is  able  to  produce  :  but  faith  alone  can  produce  them. 
Let  us  reflect  upon  all  this 

And  then  we  shall  soon  see  enough  to  condemn  and  bewail  in 
unbelief,  not  only  as  it  dishonours  God,  but  as  it  robs  the  soul,  and 
leaves  it  stripped,  wounded,  and  half  dead  ;  a  prey  to  error, 
temptation,  and  grief.  Who  can  imagine  the  aggregate  of  the 
good  which  it  has  prevented  in  our  experience,  ever  since  we  have 
known  God,  or  rather,  have  been  known  of  him  ?  Oh  what  charac- 
ters might  Ave  have  been  ! — how  firm,  how  free,  how  happy,  how 
useful,  how  ennobled !  And  what  has  kept  us  back  from  all  this 
honour?  "An  evil  heart  of  unbelief,  in  departing  from  the  living 
God."    Lord,  increase  our  faith. 


August  16. — "  We  know  that  if  our  earthly  house  of  this  tabernacle  were  dis- 
solved, we  have  a  building  of  God,  an  house  not  made  with  hands,  eternal  in 
the  heavens." — 2  Cor.  v.  1. 

Some  things  in  these  words  are  very  plain ;  others  may  involve  a 
little  difficulty.  The  Apostle  obviously  intends  the  body  when  he 
speaks  of  "  the  earthly  house  of  this  tabernacle :"  and  nothing  can 
be  a  juster  representation  of  it.  Man  is  not  a  machine ;  or  a  mere 
mass  of  organized  matter.  He  has  something  more  than  flesh  and 
1)1  ood.  There  is  a  spirit  in  man,  and  the  inspiration  of  the  Almighty 
giveth  him  understanding.  What  we  see  is  not  the  agent,  but 
only  the  instrument ;  not  the  inhabitant,  but  the  dwelling.  The 
body  is  called  "  an  house"  for  its  accommodation.  The  soul  might 
have  had  another  residence  given  it,  and  a  very  inferior  one.  In- 
jured as  the  structure  is  by  sin,  it  has  enough  of  excellence  yet  in  it 
to  excite  admiration,  and  induce  us  to  say,  "I  am  fearfully  and 


92  AUGUST  16. 

wonderfully  made."  Galen,  a  physician  atheistically  inclined,  after 
examining  the  body  in  the  number,  the  perfection,  and  the  exqui- 
site adaptation  of  all  the  parts,  was  fully  convinced  of  the  being  of 
God,  and  composed  a  beautiful  hymn  to  his  praise.  No  mechanism 
will  bear  a  comparison  with  that  of  the  animal  economy.  It  would 
be  much  more  reasonable  to  suppose  that  a  watch  made  itself,  than 
that  the  eye,  in  which  there  are  such  marks  and  proofs  of  design 
and  contrivance,  should  be  the  effect  of  chance.  But  it  is  an 
"  earthly"  house — earthly  in  its  composition ;  earthly  in  its  support ; 
earthly  in  its  destination — "  Dust  thou  art,"  says  the  sentence,  and 
"unto  dust  shalt  thou  return."  It  is  the  case  not  only  with  the 
body  of  the  peasant,  but  of  the  prince — "  His  breath  goeth  forth,  he 
retumeth  to  his  dust."  And  so  it  must  be  with  the  relics  of  the 
most  endeared  connection.  The  beauty  of  Sarah,  who  had  endan- 
gered kings,  was  soon  despoiled  of  its  charms,  and  after  a  wish, 
how  natural !  to  keep  even  the  lovely  shrine  a  little  longer,  Abra- 
ham was  compelled  to  say,  "  Bury  my  dead  out  of  my  sight"— So 
the  bereaved  go,  and  inscribe  over  the  grave  of  the  once  sparkling 
eye,  and  the  once  ruby  lip,  and  the  once  fascinating  tongue — 

"  How  lov'd,  how  valued  once  avails  thee  not, 

To  whom  related  or  by  whom  begot : 

A  heap  of  dust  alone  remains  of  thee, 

'Tis  all  thou  art,  and  all  the  proud  shall  be.'' — 

It  is  also  the  earthly  house  of  this  "  tabernacle."  This  reminds 
us  of  its  weakness,  frailty,  and  danger.  A  tabernacle,  though 
covered,  has  no  foundation ;  it  has  no  nails  fastened  in  a  sure  place, 
but  pins  and  cords  instead ;  it  is  a  moveable,  temporary,  slender 
abode,  soon  taken  down,  and  easily  destroyed — The  Apostle  there- 
fore speaks  of  its  being  "  dissolved." 

But  what  means  "  a  building  of  God,  an  house  not  made  with 
hands,  eternal  in  the  heavens  ?"  Some  suppose  that  it  is  a  des- 
cription of  the  resurrection-body.  The  body,  when  glorified,  may 
well  be  thus  expressed:  but  the  reference  here  is  to  something 
nearer,  something  to  be  found  at  death,  and  enjoyed  before  the  re- 
vival of  the  body ;  as  we  see  in  the  verses  immediately  following. 
It  is  therefore  a  representation  of  the  blessed  condition  into  which 
the  soul  enters  as  soon  as  it  leaves  "  dull  mortality  behind."  The 
Apostle  would  intimate  that  the  soul  does  not  die  with  the  body. 
It  does  not  resemble  Job's  sons ;  when  the  house  fell  with  them, 
they  were  crushed  in  the  ruins ;  but  here  while  the  house  is 
destroyed  the  resident  escapes.  The  believer  at  death  is  not  like 
an  ejected  tenant,  forced  out  of  his  present  dwelling  without  having 
another  provided  to  receive  him.  "  I  go,"  said  Jesus,  "  to  prepare 
a  place  for  you:"  "  where  I  am  there  shall  also  my  servants  be." 
This  blessed  abode  is  characterized  by  four  articles.  The  first  tells 
us  that  it  is  solid.  It  is  not  a  tabernacle,  but  "  a  building."  The 
second  that  it  is  reared  by  a  divine  agency.  It  is  a  building  "  of 
God,"  and  "  not  made  with  hands."  The  third  marks  its  perma- 
nence. It  is  "  eternal."  The  fourth  shows  its  situation.  It  is  "  in 
the  heavens."     We  must  arise  and  depart  hence  to  enjoy  it. 

But  here  is  a  confidence  expressed  with  regard  to  it :  "  We  know 
that  if  our  earthly  house  of  this  tabernacle  were  dissolved,  we  have 


AUGUST  16.  93 

a  building  of  God,  an  house  not  made  with  hands,  eternal  in  the 
heavens."  The  confidence  is  twofold:  the  confidence  of  faith  and 
the  confidence  of  hope.  The  first  regards  the  reality  of  the  thing. 
The  belief  of  this  is  necessary.  Some  deny  it ;  others  doubt  it : 
but  Christians  know  it.  This  knowledge  was  not  possessed  by  the 
heathens.  None  of  them  ever  thought  of  the  restoration  of  the 
body :  but  many  suppose  that  they  believed  in  the  immortality  of 
the  soul.  Yet  what  was  their  belief?  Did  they  ever  teach  the  doc- 
trine publicly  ?  Did  they  ever  reason  from  it  as  a  principle  ?  Did 
they  ever  urge  it  as  a  motive  in  their  morals?  They  could  not; 
they  were  not  convinced  themselves.  Seneca  dared  not  decide 
whether  death  destroyed  the  soul  or  delivered  it.  And  he  who,  of 
all  their  philosophers,  spake  the  best  upon  the  subject,  left  sus- 
picions at  death  that  his  mind  was  not  satisfied.  But,  as  Paley 
says,  among  a  thousand  conjectures  one  of  them  happened  to  be 
right;  and  with  them  it  was  nothing  better  than  conjecture — they 
had  no  proof  of  the  thing  itself:  and  if,  as  he  justly  adds,  nothing 
more  is  known  in  religion  than  is  proved,  "  life  and  immortality 
were  brought  to  light  through  the  Gospel."  Now  every  Christian, 
however  poor  and  illiterate,  admits  it  as  a  fact ;  and  though  he 
cannot  evince  the  certainty  of  his  belief,  as  many  did  in  the  first 
ages,  who  suffered  the  loss  of  all  things,  yet  he  acts  upon  it,  and 
in  the  whole  course  of  the  religious  life  "  walks  by  faith,  and  not  by 
sight." 

There  is  also  the  confidence  of  hope.  This  regards  not  the 
reality  of  the  state  only,  but  our  own  claim  to  the  possession  of  it. 
The  one  of  these  does  not  necessarily  produce  the  other.  How 
many,  alas  !  are  there,  who  believe  there  is  such  a  glorious  state, 
who  have  either  no  expectation  of  enjoying  it,  or  an  unfounded  one 
that  will  issue  in  the  most  dreadful  disappointment.  They  never, 
how  strange !  give  themselves  a  moment's  concern  about  it;  though 
nothing  can  be  of  equal  importance ;  and  they  knoio  it !  And  knoio 
that  if  they  do  not  receive  a  happy  immortality  they  must  endure  a 
miserable  one  ;  and  thus  the  greatest  blessing  will  prove  the  great- 
est curse  ! 

Yet  all  the  partakers  of  divine  grace  do  not  possess  this  con- 
fidence equally.  We  read  of  the  full  assurance  of  hope,  which  sup- 
poses inferior  degrees  of  it.  We  may  also  observe  that  no  degree 
of  it,  however  established,  is  free  from  fluctuations.  The  con- 
fidence of  appropriation  therefore,  even  in  the  Lord's  own  people 
is  not  so  extensive  as  the  confidence  of  belief.  Neither  is  it  essen- 
tial to  their  safety — Yet  how  necessary  is  it  to  their  comfort. 
How  desirable  is  it  amidst  the  troubles  of  life,  and  the  growing  in- 
firmities of  nature,  to  know  that  "  when  the  earthly  house  of  this 
tabernacle  shall  be  dissolved,  we  shall  have  a  building  of  God,  an 
house  not  made  with  hands,  eternal  in  the  heavens."  "  Say  unto 
my  soul,  I  am  thy  salvation :"  and  "  give  me  a  token  for  good." 

What  a  question  then  arises  here — "  Who  shall  ascend  into  the 
hill  of  the  Lord,  and  who  shall  dwell  m  his  holy  place  ?"  The  best 
way  to  ascertain  your  title  to  the  inheritance  of  the  saints  in  light 
is,  to  look  after  your  meetness  for  it.  Your  hope  of  the  one  with- 
out the  other  is  presumption  and  madness :  for  can  you  imagine 
that  God  will  bring  you  into  a  condition  which  it  is  impossible  for 


94  AUGUST  17. 

you  to  fill  or  enjoy?  But  if  he  has  prepared  you  for  the  blessedness, 
be  assured  he  has  prepared  the  blessedness  for  you.  It  is  a  holy 
state— and  if  you  now  love  holiness:  it  is  a  state  in  which  Christ  is 
all  in  all — and  if  you  are  now  rejoicing  in  him  as  your  portion, 
"  He  that  hath  wrought  you  for  the  self  same  thing  is  God,  who 
hath  also  given  you  the  earnest  of  the  Spirit." 


August  17.—"  And  Jesus  went  before  them  :  and  they  were  amazed;  and, 
as  they  followed,  they  were  afraid."— Mark  x.  32. 

They  were  now,  it  is  said,  in  the  way  going  up  to  Jerusalem, 
where  he  was  to  suffer  and  die  upon  the  cross,  after  enduring  every 
kind  of  insult  and  cruelty.  But  a  circumstance  is  added  which  is 
worthy  of  our  attention — "  Jesus  went  before  them  :  and  they  were 
amazed;  and,  as  they  followed,  they  were  afraid."  That  this  is 
not  mentioned  without  design  may  be  inferred  from  the  bre- 
vity of  the  Evangelists.  Had  every  thing  pertaining  to  the  his- 
tory of  our  Lord  been  recorded,  the  world  could  not  have  contain- 
ed the  books  that  would  have  been  written.  But  when  it  is  neces- 
sary to  comprise  much  in  a  little,  a  writer  if  wise,  will  introduce 
nothing  that  is  insignificant  and  uninteresting — The  incident  there- 
fore is  mentioned  to  show  how  far  he  was  from  being  unwilling  to 
advance  to  the  post  of  danger.  The  action  intimates  how  full  of 
zeal  and  courage  he  was ;  and  that  in  the  knowledge  of  all  that 
lay  before  him  he  was  eager  to  engage  in  the  conflict.  Many  have 
vapoured  away  while  the  enemy  was  not  at  hand :  and  the  children 
of  Ephraim,  carrying  bows  and  spears,  yet  turned  their  back  in  the 
day  of  battle — Such  a  difference  is  there  between  an  imaginary  and 
a  real,  between  a  prospective  and  a  present  encounter.  But  this 
distinction  does  not  apply  to  him.  He  who  in  the  beginning  said, 
"  Lo,  I  come  to  do  thy  will,  O  God,  I  delight  to  do  thy  will ;  yea, 
thy  law  is  within  my  heart,"  could  also  say  as  the  scene  approach- 
ed, "  I  have  a  baptism  to  be  baptized  with ;  and  how  I  am  strait- 
ened till  it  be  accomplished  !"  and  after  administering  the  memo- 
rials of  his  death,  he  arose  from  the  table,  and  said,  "  That  the  world 
may  know  that  I  love  the  Father ;  and  as  the  Father  gave  me  com- 
mandment, even  so  I  do.  Arise,  let  us  go  hence."  Oh !  if  we  were 
as  willing  to  receive  the  blessings  of  his  great  salvation,  as  he  was 
to  procure  them  for  us  by  anguish  and  blood,  we  should  all  be  able 
immediately  to  rejoice  in  him  with  joy  unspeakable  and  full  of 
glory ! 

At  other  times  he  seemed  to  give  his  disciples  the  precedence. 
When  any  advantage  was  to  be  gained  he  followed  them.  It  is  an 
honour  and  a  privilege  to  preach  the  word  first  in  any  place :  and 
this  privilege  and  honour  he  conferred  on  his  disciples ;  for  he  sent 
them  "  before  his  face  into  every  city  and  place  whither  he  himself 
should  come."  But  when  the  call  was  to  suffer  and  die  he  went 
before  them,  to  stimulate,  encourage,  and  embolden  them,  by  his 
own  example — And  who  would  not  follow  where  he  leads  the  way  ? 
How  Avell  may  we  glory  in  any  fellowship  with  him!  How  fully 
may  we  be  assured  of  the  goodness  of  the  cause  !  How  confidently 
may  we  reckon  upon  our  succour  and  success !  "  Lord,"  by  thy 
gdace  "  I  will  follow  thee  whithersoever  thou  goest." 


AUGUST  17.  95 

But  "  they  were  amazed."  It  is  not  wonderful  that  his  disciples 
expressed  so  much  surprise,  but  so  little :  for  things  had  never  been 
seen  "  on  this  fashion ;"  and  they  were  every  day  in  the  midst  of 
something  peculiar,  remarkable,  and  even  miraculous.  But  many 
of  their  feelings  are  not  recorded ;  and  what  is  marvellous  and  ex- 
traordinary, by  repetition  and  continuance,  becomes  familiar,  and 
ceases  to  strike.  The  Jews,  after  a  few  weeks  or  days,  gathered 
the  manna  from  heaven  with  as  little  reflection  as  our  rustics  reap 
the  corn,  and  viewed  the  pillar  of  fire  as  thousands  do  the  sun,  that 
is,  without  any  surprise  or  one  thought  of  the  agency  of  God  ! — 
On  this  occasion,  perhaps  they  were  amazed  to  see  him  so  cheerful 
and  full  of  ardour,  in  view  of  so  menacing  an  expedition — Perhaps, 
indeed,  at  the  thought  how  he  could  suffer  at  all.  Nothing  had 
ever  occurred  like  it  before.  Many  had  suffered;  our  earth  had 
always  been  a  vale  of  tears ;  but  every  sufferer  before  had  sinned — 
whereas  he  did  no  sin,  did  nothing  amiss,  did  all  things  well,  and 
was  "  the  only  begotten  of  the  Father,  full  of  grace  and  truth." 
"  If  he  suffers  where  is  Providence?  Where  is  the  God  of  judg- 
ment if  he  is  spit  upon,  and  scourged,  and  crucified  ?  We  also  trusted 
that  this  was  he  which  should  have  redeemed  Israel !"  At  present 
their  knowledge  was  very  limited  and  indistinct.  They  resembled 
the  blind  man  when  half  enlightened,  who  "  saw  men  as  trees 
walking."  They  were  unable  as  yet  to  comprehend  the  spirituality 
of  his  empire,  the  nature  of  his  salvation,  and  especially  the  giving 
his  flesh  for  the  life  of  the  world.  They  were  in  a  kind  of  dawn, 
and  "  the  light  was  neither  dark  nor  clear."  Their  glimmerings 
and  their  doubts  kept  them  in  a  degree  of  surprise,  conjecture,  and 
confusion,  significant  of  the  experience  of  many  with  regard  to 
various  things  which,  all  through  life,  keep  them  in  a  sort  of  amaze- 
ment. 

Though  he  was  ready,  they  were  not  so  forward ;  they  required 
drawing  on — "  And  as  they  followed  they  were  afraid."  The  fear 
we  conceive  was  not  only  or  principally  on  his  behalf,  but  on  their 
own — "  If  he  is  apprehended  and  put  to  death  how  shall  we  escape  ? 
What  will  become  of  us  ?"  As  yet  they  were  not  sufficiently  mor- 
tified to  the  world,  and  willing  to  deny  themselves.  They  prefer- 
red a  whole  skin  to  a  scar.  It  was  not  till  the  Holy  Ghost  was 
given  that  they  were  able  to  rejoice  and  glory  in  tribulation.  But 
as  their  knowledge,  and  faith,  and  hope  increased,  none  of  these 
things  moved  them,  neither  counted  they  their  lives  dear.  It  was 
enough  that  Christ  was  magnified  in  their  body,  whether  by  life  or 
by  death. 

Do  we  not  here  see  how  worthy  the  Scriptures  are  of  our  confi- 
dence? How  honestly  they  report  facts.  The  writer  of  this  Gos- 
pel was  himself  one  of  those  who  appeared  to  so  little  advantage  on 
this  occasion,  compared  with  their  Lord  and  Master.  Yet  he 
makes  no  scruple  to  tell  us  all  their  fears  and  faults,  regardless  of 
consequences.  Truth  was  his  only  concern  ;  and  his  very  manner 
commends  it  to  every  man's  conscience  in  the  sight  of  God. 


96  AUGUST  18. 

August  18.— "  Which  entereth  into  that  within  the  veil;  whither  the  fore- 
runner ia  for  us  entered,  even  Jesus." — Heb.  vi.  19,  20. 

In  the  preceding  words  the  Apostle  speaks  of  the  Christian's  hope. 
He  likens  it  to  an  anchor  ;  and  commends  it  as  sure  and  stedfast. 
But  the  anchor  to  secure  the  vessel  has  a  place  of  holding,  so  has 
this  hope.  Yet  mark  the  resemblance  and  the  difference  between 
them ;  for  every  image  applied  to  spiritual  purposes  teaches  both 
by  comparison  and  disparity.  The  anchor  searches  after  something 
invisible  ;  it  does  not  rest  in  the  water,  but  searches  the  bottom— 
and  this  hope  regards  something  beyond  our  sight.  The  anchor  is 
cast  downward — but  this  hope  ascends.  The  anchor  grasps  the 
ground — but  this  hope  seizes  something  in  heaven.  What  is  it  ? 
It  is  Jesus — "  Whither  the  forerunner  is  for  us  entered,  even 
Jesus." 

He  is  called,  expressly  called,  "  our  hope,"  and  "  the  hope  set 
before  us."  Every  thing,  as  perishing  sinners  we  need,  is  to  be 
found  in  him,  and  only  in  him  :  for  "  it  hath  pleased  the  Father 
that  in  him  should  all  fulness  dwell ;"  and  we  are  blessed  "  with 
all  spiritual  blessings  in  heavenly  places  in  him ;"  and  he  alone 
can  encourage  and  justify  our  hope — He  is  the  only  ground  of  it- 
There  would  be  no  more  hope  for  sinners  than  for  devils  were  it 
not  for  his  incarnation  and  atonement,  who  "  took  not  on  him  the 
nature  of  angels,  but  the  seed  of  Abraham,"  and  "  was  in  all  points 
made  like  unto  his  brethren,  that  he  might  be  a  merciful  and  faith- 
ful High  Priest  in  things  pertaining  to  God,  to  make  reconciliation 
for  the  sins  of  the  people."  But  what  are  Ave  not  authorised  to 
hope  for  when  we  think  of  him,  and  thank  God  for  his  unspeakable'. 
gift  ?  "  He  that  spared  not  his  own  Son,  but  delivered  him  up  for 
us  all,  how  shall  he  not  with  him  also  freely  give  us  all  things?" 

But  the  Apostle  here  particularly  fixes  our  hope  upon  him — as 
being  within  the  veil — and  as  having  entered  as  our  forerunner 
for  us. 

In  truth,  if  our  hope  entered  within  the  veil,  and  found  he  had 
not  entered  there — it  would  find  nothing  in  heaven  itself  to  fasten 
upon,  and  must  shrink  back  in  despair.  But  it  is  enough — it  is 
every  thing  to  find  him  there.  Then  we  see  that  he  is  in  a  condi- 
tion and  capacity  to  save  and  bless  us  ;  and  we  resemble  Jacob, 
when  he  heard  that  Joseph  was  alive,  and  lord  of  all  the  land  of 
Egypt.  Then  we  also  see  that  he  has  accomplished  his  mediation 
on  earth.  He  had  taken  our  place ;  our  iniquities  were  laid  on 
-him  ;  and  he  became  answerable  for  them  as  our  surety.  But  how 
could  we  know  the  ransom  was  paid  unless  he  was  released  ?  We 
know  he  died,  but  unless  he  is  risen  again,  and  gone  unto  the  Fa- 
ther, our  faith  is  vain,  and  we  are  yet  in  our  sins.  Therefore,  says 
Peter,  God  "  raised  him  from  the  dead,  and  gave  him  glory  ;  that 
our  faith  and  hope  might  be  in  God."  For  then  we  know  that  he 
has  accomplished  the  work  that  was  given  him  to  do ;  that  he  has 
put  away  sin  by  the  sacrifice  of  himself;  that  he  has  made  peace 
by  the  blood  of  his  cross ;  and  opened  the  kingdom  of  heaven  to  all 
believers. 

But  there  is  an  additional  confirmation  of  our  hope  in  the  cha- 
racter under  which  he  entered  heaven.    Enoch  and  Elias  ascended 


AUGUST  19.  97 

to  heaven  embodied ;  but  they  entered  for  themselves  ;  and  it  did 
not  follow  because  they  entered  that  we  should  enter  also.  We 
might  have  inferred  the  possibility  of  our  following  them,  but  not 
the  certainty :  they  entered  before  us,  but  were  not  our  forerun- 
ners— But  Jesus  as  "  our  forerunner  entered  for  us."  There  was  a 
joy  set  before  him;  «ind  he  was  received  up  into  glory;  and  had  a 
name  given  him  above  every  name  :  but  the  Apostle  here  does  not 
speak  of  his  entering  for  himself,  but  for  us.  Had  a  forerunner 
entered  for  him,  it  would  not  have  been  so  wonderful :  but  as  if  we 
were  the  grand  party,  the  forerunner  is  for  us — and  he  that  fore- 
runner himself !  Now  this  shows  a  connexion  between  his  enter- 
ing and  ours ;  and  a  relation  of  a  peculiar  kind ;  and  containing  no- 
thing less  than  a  pledge.  A  forerunner  was  a  harbinger,  one  that 
preceded  the  rest,  to  awaken  attention,  to  arrange  things  for  those 
behind,  and  to  be  in  readiness  to  receive  them.  In  other  cases  the 
forerunner  was  inferior  to  the  company  for  which  he  acted.  Thus 
John,  the  forerunner  of  the  Messiah,  acknowledges  that  he  was  not 
worthy  to  stoop  down  and  unloose  the  latchet  of  his  shoes.  But 
here  the  forerunner  is  infinitely  the  greatest,  and  the  whole  trans- 
action can  only  be  resolved  into  the  grace  of  our  Lord  Jesus  Christ, 
who,  though  he  was  rich,  for  our  sakes  became  poor,  and  made 
himself  of  no  reputation,  but  took  upon  him  the  form  of  a  servant. 
Oh  !  wonder  of  wonders !  The  forerunner,  the  King  of  kings,  and 
Lord  of  lords— Was  ever  such  condescension  displayed  !  The  com- 
pany represented  and  provided  for  ;  the  poor,  and  the  maimed,  and 
the  halt,  and  the  blind — Was  ever  such  honour  conferred!  Yet 
such  honour  have  all  his  saints.  Because  it  was  expedient  for 
them,  he  went  away;  and  entering  the  holy  place,  he  said,  "  I  am 
come — and  all  my  people  are  coming — I  am  come  to  prepare  a 
place  for  them — and  where  I  am,  there  they  shall  be  also." 


August  19. — "  And  he  sent,  and  beheaded  John  in  the  prison." — Matthew 
ch.  xiv.  10. 

John  was  pronounced  by  the  Judge  of  all  to  be  greater  than  they 
who  had  been  born  of  women  before  him  ;  and  to  be  more  than  a 
prophet.  He  wrought  indeed  no  miracle,  but  he  ushered  in  the 
Messiah ;  and  baptized  him  ;  and  proclaimed  him  to  the  multitude 
as  the  Lamb  of  God,  who  taketh  away  the  sin  of  the  world ;  and 
cheerfully  said,  He  must  increase,  but  I  must  decrease. 

Who  can  help  grieving  that  this  burning  and  shining  light  should 
not  have  gone  out  naturally,  instead  of  being  suddenly  extinguished 
in  full  blaze  ?  Yet  so  it  has  often  been.  Many  of  the  Lord's  most 
eminent  servants  have  been  removed  in  the  midst  of  their  days  and 
usefulness — Ferhaps  to  tell  us  that  his  cause  does  not  depend  on  any 
instruments,  however  necessary  as  well  as  desirable  they  seem  to 
lus — but  upon  himself,  who  has  the  residue  of  the  Spirit.  John  not 
only  died  early,  but  suffered  a  violent  death.  It  was  the  conse- 
quence of  his  fidelity.  Herod,  (the  son  of  Herod  the  Great)  te- 
trarch  of  Galilee,  a  dissolute  prince,  in  his  journey  to  Rome  had 
been  entertained  at  the  Court  of  his  brother  Philip,  tetrarch  of  Tra- 
chonitis.  While  there  he  formed  a  criminal  intrigue  with  his  bro- 
ther's wife.     He  was  now  living  incestuously  with  her  in  defiance 

Vol.  II.  9 


98  AUGUST  19. 

of  all  shame,  when  John  had  an  interview  with  him.  John  acquit- 
ted himself  with  unflinching  integrity.  He  told  him  that  rank  did 
not  excuse  crime,  and  that  kings  are  no  more  above  law  than  their 
subjects — "  It  is  not  lawful  for  thee  to  have  her."  From  that  hour 
his  doom  was  determined ;  and  he  was  only  spared  for  a  season, 
from  the  tyrant's  fear  of  the  people.  It  is  probable  however  that 
Herod  would  not  have  put  him  to  death,  had  he  been  left  to  him- 
self, for  he  seems  to  have  had  a  veneration  for  John.  But  when  a 
man  has  a  mistress  he  is  no  longer  his  own  ;  he  is  a  servant,  he  is 
a  slave — and  engaged  in  a  course  of  iniquity,  he  proceeds  from  evil 
to  evil — and  finds  one  sin  necessary  to  another. 

Nothing  can  equal  the  revenge,  the  restlessness,  and  the  cunning 
of  an  imperious,  whorish  woman.  With  her,  when  there  is  a  will 
a  way  will  soon  follow.  Herodias  seizes  an  opportunity  for  her 
foul  purpose  on  the  king's  birthday ;  she  introduced  her  daughter 
to  dance — the  dance  it  is  presumed  was  what  they  now  call  waltz- 
ing. It  excited  and  charmed  Herod,  "  whereupon  he  promised 
with  an  oath  to  give  her  whatsoever  she  should  ask.  And  she,  be- 
ing before  instructed  of  her  mother,  said,  give  me  here  John  Bap- 
tist's head  in  a  charger.  And  the  king  was  sorry  :  nevertheless, 
for  the  oath's  sake,  and  them  which  sat  with  him  at  meat,  he  com- 
manded it  to  be  given  her."  Not  a  person  present,  male  or  female, 
interposed  a  word  in  his  behalf!  The  barbarous  deed  was  done 
without  even  the  form  of  a  trial ;  done  privately,  and  in  prison  !— 
When  God  shall  make  inquisition  for  blood,  and  the  earth  shall  no 
more  cover  her  slain,  what  scenes  of  horror  will  be  brought  to  light ! 
Perhaps  John  was  praying  ;  perhaps  sleeping,  when  the  execution- 
er arrived — But  he  was  ready  for  the  event,  and  the  axe  would  only 
release  him  into  the-glorious  liberty  of  the  sons  of  God.  Yet  the 
head,  the  veins  bleeding,  the  hair  clotted  with  gore,  the  eyes  all 
wan  and  half  opened,  was  brought  in  a  charger,  and  given  to  the 
damsel ;  and  she  brought  it  to  her  mother,  who,  according  to  Jo- 
sephus,  stuck  the  tongue  full  of  needles — what  tenderness  and  deli- 
cacy—and yet  these  females  had  often  affected  to  tremble  at  the 
shaking  of  a  leaf !  But  there  is  no  ground  for  general  reflections 
here.  A  virtuous  woman  need  not  feel  herself  dishonoured  by 
wretches  who  have  disowned  her  sex,  and  renounced  her  very 
nature.  We  do  not  think  the  worse  of  the  elect  angels  because 
some  of  their  order,  and  created  at  the  same  time  with  them,  became 
devils. 

Let  us  turn  from  the  master  to  his  disciples.  Two  things  they 
did.  "  They  took  up  the  body,  and  buried  it."  Whether  his  head 
was  returned  for  interment  with  his  body,  or  whether  the  ladies  kept 
it  for  further  entertainment  and  insult  we  know  not :  but  doubt- 
less the  disciples  obtained  it  if  they  could.  Respect  is  due  to  the 
remains  of  God's  servants.  Stephen's  corpse,  stoned  with  such 
malice  and  fury,  must  have  been  a  dreadful  spectacle  ;  but  devout 
men  carried  him  to  his  burial,  and  made  great  lamentation  over 
him.  It  is  probable  Zechariah  and  Elizabeth  were  dead,  and  none 
of  his  other  relations  were  at  hand ;  but  his  disciples  felt  a  deep 
interest  in  him,  and  performed  the  last  rite — It  required  courage 
thus  to  espouse  and  honour  one  the  king  had  first  imprisoned  and 
now  slain  :  but  perfect  love  eastern  out  fear. 


AUGUST  20.  99 

Again.  "  They  went  and  lold  Jesus."  He  needed  not  the  infor- 
mation, but  they  did  right  to  lay  the  sorrowful  case  before  him  ; 
it  was  their  duty;  it  was  their  privilege.  While  John  was  living 
these  disciples  were  jealous  and  envious  of  his  successor  and  supe- 
rior; and  were  much  concerned  to  keep  up  a  separate  interest. 
But  they  have  now  dropped  their  prejudices  and  strife  ;  and  are  wil- 
ling to  go  over  to  him,  and  become  his  followers.  And  thus  we  al- 
ready see  their  loss  turned  into  gam.  Whatever  brings  us  to  him 
is  a  blessing. 


August  20. — "  Blessed  is  the  man  that  walketh  not  in  the  counsel  of  the  un- 

godly,  nor  standeth  in  the  way  of  sinners,  nor  sitteth  in  the  seat  of  the  scornful, 
ut  his  delight  is  in  the  law  of  the  Lord  ;  and  in  his  law  doth  he  meditate  day 
and  night." — Psalm  i.  1,  2. 

Happiness  is  "  our  nature's  end  and  aim."  All  seek  it :  and  Da- 
vid here  tells  us  who  finds  it.  To  prevent  mistake,  and  to  secure 
impression,  he  describes  his  character  negatively  and  positively. 

First,  he  says,  "  Blessed  is  the  man  that  walketh  not  in  the  coun- 
sel of  the  ungodly,  nor  standeth  in  the  way  of  sinners,  nor  sitteth 
in  the  seat  of  the  scornful."  Here  we  see  not  only  continuance  but 
progression.  Accordingly  not  only  the  Scripture,  but  all  observa- 
tion shows  us  that  the  Avicked  proceed  from  evil  to  evil,  and  wax 
worse  and  worse.  One  sin  often  pleads  for  another,  and  often  ren- 
ders another  necessary,  either  for  the  purpose  of  assistance  or  con- 
cealment :  while  every  fresh  act  of  transgression  weakens  the  re- 
straints of  fear  and  shame,  and  adds  to  the  force  of  habit. — The 
sinner's  course  is  here  accurately  traced.  He  begins  with  evil 
company,  and  is  flattered  by  their  maxims,  excited  by  their  entrea- 
ties, encouraged  by  their  commendations,  and  emboldened  by  their 
example — "  He  walks  in  the  counsel  of  the  ungodly."  Evil  com- 
munications corrupt  good  manners.  Bad  principles  lead  to  bad 
practice  ;  and  having  tampered  with  danger,  he  exposes  himself  to 
temptation,  and  by  his  heedlessness  and  position  even  invites  it — 
"  He  stands  in  the  way  of  sinners."  At  last  he  feels  a  comparative 
rest  from  those  uneasinesses  of  conscience  and  doubts  of  mind  that 
once  frequently  disturbed  him,  and  can  scoff  as  well  as  sin,  reviling 
the  good,  and  mocking  at  things  sacred — "  Thus  he  sits  in  the  seat 
of  the  scornful."  He  who  has  reached  this  distance  may  judge  of 
his  progress  ;  he  may  see  how  far  he  has  gone,  and  how  far  he  has 
to  go — which  indeed  is  very  little  ;  for  "  the  scorner's  chair,"  says 
old  divinity,  "  is  placed  very  near  the  door  of  hell." 

"  But  all  this  is  negative."  And  in  a  world  like  this,  and  with  such 
a  nature  as  ours,  no  small  part  of  religion  consists  in  avoiding  that 
which  is  evil.  All  the  Ten  Commandments  are  prohibitory  with 
the  exception  of  two.  "  Honour  thy  father  and  mother" — this  is 
positive.  And  "  Remember  to  keep  holy  the  Sabbath  day" — this  is 
positive — yet  a  part,  even  of  this  command,  is  interdictory  ;  but  all 
the  other  mandates  tell  us  what  we  are  not  to  do  :  and  "  God  hav- 
ing raised  up  his  own  Son,  sent  him  to  bless  us,  by  turning  away 
every  one  of  us  from  our  iniquities."  But  negative  religion  is  not 
sufficient.  "  Cease  to  do  evil,  and  learn  to  do  well,"  is  the  requisi- 
tion of  that  God  who  not  only  forbears  to  punish,  but  enriches  and 


100  AUGUST  21. 

dignifies ;  who  not  only  saves  from  hell,  but  exalts  to  heaven.  The 
tree  that  was  ordered  to  be  cut  down  and  cast  into  the  fire  brought 
forth  no  good  fruit :  and  the  servant  that  was  condemned  to  outer 
darkness  was  wicked  because  unprofitable.  A  man  may  not  swear, 
but  does  he  pray  ?  He  may  not  rob  the  poor,  but  does  he  relieve 
them?  We  are  to  be  zealous  of  good  works.     Therefore, 

Secondly,  he  says — "  But  his  delight  is  in  the  law  of  the  Lord ; 
and  in  his  law  doth  he  meditate  day  and  night."  If  the  law  here 
spoken  of  be  what  we  call  the  moral  law,  it  is  true  that  every  par- 
taker of  Divine  grace,  with  Paul,  delights  in  it.  How  indeed  can 
it  be  otherwise?  since  the  essence,  the  whole  of  it  is  to  love;  to 
love  God  supremely,  and  his  neighbours  as  himself.  But  it  here 
means  the  word  of  God.  It  is  called  his  law  because  it  is  not  opi- 
nion, counsel,  or  advice,  but  the  will  of  God,  from  which  lies  no 
appeal,  and  the  authority  of  whose  decisions  the  day  of  judgment 
will  ratify.  David  could  here  speak  from  his  own  sentiments  and 
feelings.  There  is  nothing  in  which  he  seems  to  have  found  so 
much  delight  as  in  the  Scripture.  "  I  rejoice  at  thy  word,"  says 
he,  "  as  one  that  findeth  great  spoil."  "  Thy  testimonies  are  the 
rejoicing  of  my  heart."  "  I  love  them  exceedingly."  "  More  to 
be  desired  are  they  than  gold,  yea,  than  much  fine  gold :  sweeter 
also  than  honey  and  the  honeycomb."  Yet  David  had  but. a  small 
portion  of  revelation.  How  much  has  been  added  since  !  No  won- 
der therefore  that  every  believer  is  distinguished  by  his  attachment 
to  this  blessed  volume.  What  renders  it  so  attractive  is  that  it 
meets  him  with  discoveries,  promises,  invitations  suited  to  all  his 
wants.  As  lost,  he  is  here  informed  of  a  Saviour,  and  a  great  one. 
As  guilty  and  weak,  he  here  finds  righteousness  and  strength.  As 
having  nothing,  he  is  here  replenished  with  all  the  unsearchable 
riches  of  Christ.  His  experience  also,  as  he  advances  in  the  divine 
life,  adds  to  its  preciousness.  He  has  tried  it  in  every  condition  ; 
it  has  often  relieved  his  fears,  refreshed  his  weary  spirit,  revived 
him  in  the  midst  of  trouble  ;  and  he  can  say  to  the  praise  of  its 
glory,  "  Unless  thy  law  had  been  my  delight,  I  should  have  perish- 
ed in  mine  affliction." 

Hence,  in  this  "  law  he  meditates  day  and  night."  It  is  the  pe- 
culiar, yet  common  subject  of  his  thoughts.  He  not  only  sets  apart 
frequent  seasons  for  the  more  express  performance  of  the  duty,  but 
his  mind  naturally,  and  readily,  and  pleasingly  returns  to  the  exer- 
cise whenever  it  is  disengaged.  For  the  thoughts  follow  the  affec- 
tions. Where  the  treasure  is  there  will  the  heart  be  also.  If  my 
meditation  be  sweet  it  will  be  frequent ;  and  I  shall  be  able  to  say, 
"  How  precious  also  are  thy  thoughts  unto  me,  O  God !  how  great 
is  the  sum  of  them !  If  I  should  count  them,  they  are  more  in 
number  than  the  sand  :  when  I  awake,  I  am  still  with  thee." 


August  21. — "  Little  children." — 1  John  ii.  12. 

This  is  a  mode  of  address  which,  if  not  entirely  peculiar  to  our 
Apostle,  is  employed  by  him  with  such  frequency  that  it  may  be  of 
use  to  inquire  what  he  would  imply  or  express  by  the  appellation. 


AUGUST  21.  101 

When  you  meet  with  it,  therefore,  remember  that  it  may  intimate 
four  things. 

First,  his  advanced  age.  He  had  now  "  the  hoary  head ;"  and  it 
was  "  a  crown  of  glory,"  because  it  was  "  found  in  the  way  of 
righteousness." 

Secondly,  the  affectionateness  of  his  disposition.  He  was  not 
only  "  the  beloved,"  but  "  the  loving"  disciple :  and  seems  to  have 
imbibed  very  largely  of  the  spirit  of  him  on  whose  bosom  he  leaned. 
It  would  be  well'  if  all  who  are  engaged  in  the  sacred  office  were 
distinguished  by  more  of  "  the  meekness  and  gentleness  of  Jesus 
Christ."  Instead  of  insulting,  scolding,  and  menacing,  it  would 
be  better  for  love's  sake  to  entreat,  and  endeavour  to  win.  Indeed 
there  is  no  gaining  the  heart  any  other  way.  It  cannot  be  forced — 
but  it  may  be  won — and  "  he  that  winneth  souls  is  wise."  This 
was  the  original  method — "  We  were  gentle  among  you,  even  as  a 
nurse  cherisheth  her  children  :  so  being  affectionately  desirous  of 
you,  we  were  willing  to  have  imparted  unto  you,  not  the  Gospel  of 
God  only,  but  also  our  own  souls,  because  ye  were  dear  unto  us." 

Thirdly,  the  effect  of  his  usefulness.  Many  of  them  were  his 
converts.  He  had  begotten  them  through  the  Gospel;  and  he  re- 
garded them  as  his  spiritual  progeny ;  the  most  important  and  in- 
teresting of  all  offspring.  Such  children  are  indeed  a  heritage  of 
the  Lord — Happy  is  the  man  who  has  his  quiver  full  of  them  :  he 
shall  not  be  ashamed,  but  shall  speak  with  the  enemy  in  the  gate. 

Fourthly,  the  character  they  were  to  display.  He  would  have 
them  resemble  the  qualities  of  little  children.  He  would  have  them 
receive  the  kingdom  of  God  like  little  children,  who  implicitly  con- 
fide in  their  Father's  declarations.  He  would  have  them,  like  little 
children,  to  depend  on  their  father's  care  to  provide  for  them ;  and 
be  free  from  all  anxiety  and  fear.  In  malice  he  would  have  them 
children  retaining  no  resentments,  and  if  angry  easily  pacified.  He 
would  have  them  free  from  pride  and  disdain ;  condescending  to 
men  of  low  estate ;  not  ambitious  and  worldly  minded. 

Whatever  we  may  think  of  these  things  we  know  how  they  are 
regarded  by  the  Judge  of  all.  "  The  disciples  came  unto  Jesus, 
saying,  Who  is  the  greatest  in  the  kingdom  of  heaven  ?  And  Jesus 
called  a  little  child  unto  him,  and  set  him  in  the  midst  of  them,  and 
said,  Verily  I  say  unto  you,  Except  ye  be  converted,  and  become  as 
little  children,  ye  shall  not  enter  into  the  kingdom  of  heaven." 
From  this  Divine  decision  it  is  first  obvious — that  these  attributes 
are  not  natural  to  us,  but  the  effect  of  conversion  ;  we  become  such. 
And  secondly — that  the  change  producing  them  is  indispensably  ne- 
cessary to  our  hope ;  for  except  we  be  converted,  and  become  as  lit- 
tle children,  we  shall  not  enter  the  kingdom  of  heaven — We  are 
without  title  and  without  preparation,  and  as  the  same  authority 
tells  us  in  another  passage,  "  we  cannot  see  the  kingdom  of  God." 

The  conformity  however  is  not  to  be  universal.  You  are  not  to 
"  be  children  in  understanding,"  but  "  full  grown  men."  You  are 
to  be  "  no  more  children,  tossed  to  and  fro,  and  carried  about  with 
every  wind  of  doctrine,  by  the  sleight  of  men,  and  cunning  crafti- 
ness, whereby  they  lie  in  wait  to  deceive."  Little  children  are 
fond  of  trifles,  and  will  ciy  and  fight  for  toys—But,  says  the  Apos- 
9* 


102  AUGUST  22. 

tie,  it  shall  not  be  so  among  you — "  Little  children,  keep  yourselves 
from  idols.     Amen." 


August  22. — "  David  served  his  own  generation  by  the  will  of  God."    , 

Acts  xiii.  36. 

Example  has  a  thousand  advantages  over  every  other  mode  of 
tuition.  Hence  God — for  none  teacheth  like  him — has  filled  his 
word,  not  by  documents  and  dissertations,  but  facts  ;  and  spreading 
before  us  the  lives  and  actions  of  men,  commands  us  not  to  be 
slothful,  but  followers  of  them  who  through  faith  and  patience  in- 
herit the  promises. 

We  have  here  a  noble  testimony  concerning  David.  In  his  early 
days  he  was  in  obscurity,  being  the  son  of  a  plain  yeoman,  in  the 
village  of  Bethlehem,  and  employed  in  the  humble  occupation  of  a 
shepherd.  But  he  was  soon  called  to  expose  himself  in  the  field  of 
battle,  and  obtained  for  his  countrymen  an  easy  victory,  by  killing 
the  wonder  and  terror  of  the  age.  After  this — for  as  he  rose  he 
suffered1— we  find  him  in  exile,  under  the  persecutions  of  Saul, 
wandering  and  hiding  himself  in  wildernesses  for  his  safety,  and 
hunted  like  a  partridge  upon  the  mountains.  At  length,  through 
much  tribulation,  he  entered  his  kingdom,  and  was  crowned,  first 
over  Judah,  and  then  over  all  Israel.  But  after  distinguishing  him- 
self as  a  warrior,  and  a  ruler,  he  was  compelled  by  the  rebellion  of 
Absalom  to  leave  his  palace  and  his  capital,  and  ascend,  weeping 
and  barefooted,  the  mount  of  Olives,  where  his  son,  and  his  Lord 
the  Messiah,  ages  after,  agonized  and  triumphed.  Then  we  find 
him  re-established  in  more  power  and  authority  than  ever,  and 
reigning  in  safety,  peace,  and  honour — and  at  last  we  find  him  anx- 
ious to  build  a  temple  for  the  name  of  the  Lord,  amassing  an  abun- 
dance of  materials,  and  sparing  no  expense  ;  so  that  he  could  say, 
"  The  zeal  of  thine  house  hath  eaten  me  up."  From  this  glance 
at  his  life,  we  see  that  it  was  very  eventful  and  singularly  diversi- 
fied. But  in  every  period,  and  in  every  relation,  and  in  every  scene, 
he  displayed  principles  and  dispositions  which  rendered  him  not 
only  civilly,  but  morally  and  religiously  useful.  In  youth ;  in  man- 
hood ;  in  obscurity ;  in  splendour ;  in  adversity ;  in  prosperity  :  by 
his  wealth ;  by  his  power;  by  his  authority;  by  his  wisdom;  by 
his  inspiration  as  a  prophet;  by  his  genius  as  a  poet  and  a  musi- 
cian ;  in  all  his  resources  he  constantly  served  his  generation. 

But  he  also  served  his  own  generation.  Not  indeed  exclusively; 
for  he  has  served  every  generation  since.  He  is  now  serving  the 
present.  Christians  now  living  bless  God  for  his  writings.  Who 
has  not  found  in  them  a  treasury  of  experience  ?  a  flame  at  which 
he  has  often  lighted  his  torch  ?  a  harp  that  has  often  driven  away 
his  evil  spirit  ?  There  are  some  who  not  only  serve  their  own  age, 
but  levy  a  tax  of  admiration  and  gratitude  upon  every  future  one. 
Such  were  the  reformers.  Such  were  Luther,  and  Calvin,  and 
Knox,  and  others.  And  nothing  can  be  more  unjust  than  to  cen- 
sure these  men  who  did  so  much,  because  they  did  no  more  ;  or  di- 
minish their  fame  by  reproaching  them  with  a  few  faults,  which 
were  rather  the  errors  of  the  times  than  of  the  men.  Such  were 
those  patriots  who  resisted  unto  blood  striving  against  sin,  and  pro- 


AUGUST  22.  103 

cured  for  us  the  invaluable  blessings  of  civil  and  religious  freedom. 
Such  were  the  translators  who  gave  us  the  original  Scriptures  in 
English.  Such  have  been  the  writers  who  have  defended  the  truth 
of  the  Gospel,  and  furnished  materials  for  private  and  domestic  de- 
votion. How  useful  is  Watts,  even  now,  by  his  Psalms  and  Hymns, 
in  which  millions  bless  God;  and  by  his  songs  for  children  which, 
out  of  the  mouths  of  babes  and  sucklings  perfect  praise.  No  man 
indeed  knows  how  any  good  he  does  may  be  perpetuated  and  en- 
larged. 

But  if  we  cannot  serve  other  generations  let  us  serve  our  own. 
Some  strain  too  much  after  distant  objects,  and  overlook  what  is 
immediately  before  them.  Some  leave  large  sums  when  they  die — 
they  had  better  be  their  own  executors,  and  see  and  enjoy  the  ap- 
plication of  their  own  liberality.  They  had  better  convince  the 
world  that  they  act  from  choice ;  for  at  death  they  can  retain  no- 
thing, but  must  part  with  all  they  possess.  The  endowments  be- 
queathed by  many  of  our  good  forefathers  have  operated  rather  in- 
juriously than  otherwise ;  retaining  the  support  of  error  in  some 
places  of  worship,  and  relaxing  the  zeal  and  generosity  of  congre- 
gations in  others ;  for  people  have  an  amazing  keenness  in  per- 
ceiving when  their  assistance  is  not  wanting.  The  cause  of  the 
poor  and  the  cause  of  God  will  be  hereafter  committed  to  others  ; 
they  are  now  entrusted  to  us :  let  nothing  draw  us  off  from  present 
duty. 

He  also  served  his  own  generation  by  the  will  of  God.  Nothing 
comes  by  chance  in  our  affairs.  The  Lord  determines  the  bounds 
of  our  habitations,  appoints  us  our  stations  and  offices,  and  assigns 
us  our  talents  and  opportunities.  How  obviously  was  it  his  plea- 
sure that  David  should  be  what  and  where  he  was.  It  was  all 
without  his  design  or  thought.  And  therefore  when  Saul's  cour- 
tiers reproached  him  that  he  was  a  restless  ambitious  youth,  who, 
dissatisfied  with  a  private  condition,  sought  to  work  himself  into 
notice  and  eminence ;  he  could  appeal  and  say,  "  Lord,  my  heart  is 
not  haughty,  nor  mines  eyes  lofty :  neither  do  I  exercise  myself  in 
great  matters,  or  in  things  too  high  for  me.  Surely  I  have  behav- 
ed and  quieted  myself,  as  a  child  that  is  weaned  of  his  mother  ;  my 
soul  is  even  as  a  weaned  child."  Others  loo,  without  any  purpose 
on  the  part  of  their  friends  or  their  own,  have  been  laid  hold  of  by 
the  hand  of  Providence,  and  conducted  forward  so  as  to  exemplify 
the  promise  "  I  will  bring  the  blind  by  a  way  that  they  knew  not ; 
I  will  lead  them  in  paths  that  they  have  not  known :  I  will  make 
darkness  light  before  them,  and  crooked  things  straight." 

But  it  was  not  only  by  his  providential  will  that  David  served  his 
own  generation,  but  also  by  his  revealed  will.  This  he  made  the 
rule  of  his  conduct.  "  Lead  me,"  said  he,  "  in  thy  truth,  and  guide 
me,  for  thou  art  the  God  of  my  salvation,  on  thee  do  I  wait  all  the 
day" — like  a  servant,  to  receive  and  obey  the  orders  of  his  master. 
We  must  not  follow  our  own  fancies,  or  do  that  which  is  most 
agreeable  to  our  feelings;  but  what  God  requires  of  us.  For  this 
purpose  we  must  repair  to  his  holy  oracles,  and  ask,  "  Lord,  what 
wilt  thou  have  me  to  do  ?"  A  woman  is  not  to  usurp  authority 
and  to  teach  in  the  church.  A  man  is  not  to  assume  the  office  of 
the  magistrate  under  a  notion  that  he  could  discharge  it  better.     If 


104  AUGUST  23. 

a  village  preacher  on  the  Sabbath  leaves  his  own  family  without 
control  and  without  instruction,  he  may  be  serving  his  own  gene- 
ration, but  not  according  to  the  will  of  God.  God  enjoins  us  to 
abide  in  our  own  callings.  If  we  step  aside  from  them  we  may  be 
useful ;  but  the  effect  is  often  equivocal,  the  good  is  more  than 
counterbalanced  by  the  evil  arising  from  the  violation  of  order,  and 
God  asks  who  hath  required  this  at  your  hand  ? 

Let  this  example  induce  our  imitation.  We  all  have  it  in  our 
power  to  be  useful ;  and  let  us  see  to  it,  that  we  decline  not  doing 
what  we  can,  because  we  cannot  do  what  we  would.  Let  us  im- 
mediately and  earnestly  call  into  action  whatever  influence  we  pos- 
sess to  serve  our  own  generation  by  the  will  of  God.  Our  gene- 
ration serves  us.  None  of  us  liveth  to  himself.  All  the  endow- 
ments conferred  upon  us  look  beyond  ourselves;  and  as  good 
stewards,  we  are  to  minister  the  manifold  grace  of  God.  It  is  as 
much  our  privilege  as  our  duty.  It  enthrones  us  in  the  esteem  of 
our  fellow  creatures,  and  with  such  sacrifices  God  is  well  pleased. 
When  a  Christian  comes  to  die,  he  must  be  humble  in  looking  back 
upon  his  imperfections ;  but  he  will  have  reason  to  be  thankful,  if 
by  the  grace  of  God  he  hopes  that  he  has  not  wholly  lived  in  vain. 
I,  said  the  learned  Dr.  Donne  to  his  friends  when  dying,  I  repent  of 
all  my  life,  but  the  part  of  it  I  have  spent  in  communion  with  God, 
and  doing:  good  to  men. 


August  23. — "And  he  said,  Draw  not  nigh  hither:  put  off  thy -shoes  from 
off  thy  feet,  for  the  place  whereon  thou  standest  is  holy  ground.  Moreover  he 
said,  I  am  the  God  of  thy  father,  the  God  of  Abraham,  the  God  of  Isaac,  and 
the  God  of  Jacob." — Exod.  iii.  5,  6. 

This  address  of  God  to  Moses  contains  an  admonition  to  restrain 
and  regulate  him ;  and  an  assurance  to  establish  and  encourage  him . 

The  admonition  may  be  understood  and  improved  as  a  check  to 
vain  curiosity.  Here  was  much  to  excite  the  notice  and  surprise 
of  Moses.  The  bush  Avas  burning,  but  he  saw  no  fire  near  it,  or 
lightning  from  heaven  to  kindle  it.  He  also  saw  what  was  more 
unaccountable  still,  that  though  it  kept  flaming,  not  a  spray  or  a  leaf 
was  consumed.  It  does  not  therefore  appear  wonderful  that  he  should 
have  been  tempted  to  turn  aside  to  see  this  great  sight.  Yet  it 
would  seem  he  was  not  free  from  blame.  He  should  have  been 
satisfied  with  the  prodigy,  and  have  waited  in  adoration  the  deve- 
lopment of  the  design :  but  he  was  learned  in  all  the  wrisdom  of 
the  Egyptians,  and  wanted  perhaps  philosophically  and  specula- 
tively to  explore  "  Why  it  was  not  burned."  And  therefore  the 
voice  cries  to  him,  "  Draw  not  nigh  hither."  This  curious  desire 
of  knowing  things  that  do  not  concern  us  is  too  natural  to  all.  But 
we  should  endeavour  to  repress  it  rather  than  increase  it  by  indul- 
gence. In  the  common  affairs  of  life,  and  the  concerns  of  our 
fellow-creatures,  it  is  an  impertinent,  troublesome,  offensive  dis- 
position, and  is  sure  to  fix  upon  a  person  in  time  the  odious  cha- 
racter "  of  a  tattler  and  a  busy  body  in  other  men's  matters." 

But  it  is  yet  more  to  be  guarded  against  in  religious  affairs. 
Nothing  can  be  more  inconsistent  with,  and  injurious  to,  that 
spirit  of  child-like  submission  which  a  Christian  is  to  cherish 


AUGUST  23.  105 

We  have  no  time  in  the  concerns  of  our  souls  for  nice  and  useless 
speculation.  One  thing  is  needful,  and  whatever  draws  us  off  from 
this,  even  if  it  be  something  true  and  good  in  itself,  will  be  an 
error  and  an  evil  to  us.  The  grand  principles  of  the  Gospel  are 
few  and  plain ;  and  they  are  always  held  forth  in  their  practical 
bearings,  and  no  further.  "  The  secret  things  belong  unto  the 
Lord  our  God  :  but  those  things  which  are  revealed  belong  unto  us 
and  to  our  children  for  ever  ;  that  we  may  do  all  the  words  of  this 
law."  Let  us  therefore  be  satisfied  with  the  words  the  Holy  Ghost 
useth,  without  requiring  human  definitions  of  them.  Let  us  im- 
prove the  parts  of  the  Scripture  as  they  lie  before  us,  without  syste- 
matizing them.  Let  us  distinguish  between  the  uses  and  the 
essences  of  the  subjects  the  Gospel  reports.  Let  us  take  the  religion 
of  the  facts  and  leave  the  philosophy.  When  the  man  asked, 
"  Are  there  few  that  be  saved  ?"  Did  our  Lord  rebuke  or  gratify  the 
inquirer  ?  When  even  his  disciples  asked,  "  Wilt  thou  at  this  time 
again  restore  the  kingdom  to  Israel  ?"  Did  he  not  answer,  "  It  is 
not  for  you  to  know  the  times  or  the  seasons,  which  the  Father 
hath  put  in  his  own  power  ?"  In  all  such  cases  did  he  not  invaria- 
bly say,  "  Draw  not  nigh  hither  ?" 

The  admonition  would  also  remind  us  of  the  humility  and  awe 
with  which  we  should  approach  where  God  is.  And  in  all  our 
worship  we  come  before  him.  Outward  tokens  of  respect  and  re- 
verence vary  in  different  ages  and  countries.  In  the  East,  unshoe- 
ing of  the  feet  was  the  same  as  uncovering  the  head  with  us  ;  and 
Solomon  refers  to  it  when  he  says,  "  Keep  thy  foot  when  thou 
goest  to  the  house  of  God."  The  act  enjoins  the  principle  which 
it  is  intended  to  express  and  cherish.  Bodily  exercise  profileth 
little ;  but  we  are  complex  beings,  and  we  are  to  honour  God  in 
our  bodies  as  well  as  in  our  spirits.  Holiness  becometh  his  house 
for  ever.  God  will  be  sanctified  in  all  that  come  nigh  him.  He 
is  greatly  to  be  feared  in  the  assembly  of  the  saints — "  Put  off  thy 
shoes  from  off  thy  feet,  for  the  place  whereon  thou  standest  is  holy 
ground." 

But  what  says  the  assurance  ?  "I  am  the  God  of  thy  father,  the 
God  of  Abraham,  the  God  of  Isaac,  and  the  God  of  Jacob."  God 
has  always  bestowed  his  favours  in  a  way  which  showed  a  regard 
for  righteousness :  he  often  therefore  did  good  to  some  for  the  sake 
of  others :  and  thus  men  were  prepared  to  regard  the  importance  of 
the  Messiah,  in  whom  all  the  families  of  the  earth  were  to  be 
blessed.  When  the  Assyrians  were  pressing  Jerusalem,  "  I  will 
deliver  it,"  says  God,  "  for  my  servant  David's  sake."  When  Job's 
three  friends  had  offended  God  by  their  improper  speeches,  God 
said  to  them,  "  Take  unto  you  now  seven  bullocks  and  seven  rams, 
and  go  to  my  servant  Job,  and  offer  up  for  yourselves  a  burnt-offer- 
ing ;  and  my  servant  Job  shall  pray  for  you :  for  him  will  I  accept  : 
lest  I  deal  with  you  after  your  folly."  How  often  does  he  express 
himself,  in  addressing  the  Jews,  as  the  God  of  Abraham,  Isaac, 
and  Jacob,  because  the  covenant  made  with  them  was  for  their 
descendants :  therefore,  says  Moses,  "  Only  the  Lord  had  a  delight 
in  thy  fathers  to  love  them,  and  he  chose  their  seed  after  them,  even 
you  above  all  people,  as  it  is  this  day."  "  Not  for  thy  righteous- 
ness, or  for  the  uprightness  of  thine  heart  dost  thou  go  to  possess  their 


106  AUGUST  24. 

land ;  but  that  he  may  perform  the  word  which  the  Lord  sware 
unto  thy  fathers,  Abraham,  Isaac,  and  Jacob."  But  the  better 
covenant,  of  which  all  the  spiritual  Israel  shall  glory,  was  made 
with  One  who  was  before  Abraham,  whose  goings  forth  were  from 
of  old  from  everlasting:  and  they  are  blessed  "  with  all  spiritual 
blessings  in  heavenly  places  in  Christ."  Hence  in  the  New  Tes- 
tament the  language  is  changed,  and  we  are  constantly  reminded 
of  "  the  God  and  Father  of  our  Lord  Jesus  Christ." 

Surely  even  at  this  early  period  a  future  state  was  not  unknown. 
When  God  said  to  Abraham,  "  I  am  thy  shield,  and  thy  exceeding 
great  reward  ;  I  will  be  a  God  to  thee  ;"  he  must  have  referred  to 
something  beyond  the  present  life  ;  how  else  was  it  fulfilled  ?  Ac- 
cordingly the  Apostle  tells  us  that  Abraham  "  sojourned  in  the  land 
of  promise,  as  in  a  strange  country,  dwelling  in  tabernacles  with 
Isaac  and  Jacob,  the  heirs  with  him  of  the  same  promise  :  for  he 
looked  for  a  city  which  hath  foundations,  whose,  builder  and  maker 
is  God."  Yea,  says  he,  "  These  all  died  in  faith,  not  having  re- 
ceived the  promises,  but  having  seen  them  afar  off,  and  were  per- 
suaded of  them,  and  embraced  them,  and  confessed  that  they  were 
strangers  and  pilgrims  on  the  earth.  For  they  that  say  such  things 
declare  plainly  that  they  seek  a  country.  And  truly,  if  they  had 
been  mindful  of  that  country  from  whence  they  came  out,  they 
might  have  had  opportunity  to  have  returned.  But  now  they  de- 
sire a  better  country,  that  is,  a  heavenly :  wherefore  God  is  not 
ashamed  to  be  called  their  God  :  for  he  hath  prepared  for  them  a 
city."  And  hear  how  our  Saviour  argues  with  the  Sadducees : 
"  Now  that  the  dead  are  raised,  even  Moses  showed  at  the  bush, 
when  he  calleth  the  Lord  the  God  of  Abraham,  and  the  God  of 
Isaac,  and  the  God  of  Jacob."  The  relation  was  even  then  existing, 
though  their  flesh  had  seen  corruption.  Our  Lord  therefore  applies 
it  not  only  to  prove  an  intermediate  state,  but  also  the  resurrection 
of  the  dead :  "  For  he  is  not  the  God  of  the  dead,  but  of  the  living  : 
for  all  live  unto  him ;"  now,  as  to  their  spirits ;  and  hereafter  as  to 
their  bodies :  for  purpose  and  accomplishment  are  the  same  with 
him. 

Let  us  apply  this  to  our  own  case.  Have  we  been  bereaved  of 
pious  connexions  ?  The  relation  between  them  and  their  God  and 
our  God  remains  the  same.  Where  now  are  their  dear  spirits  ? 
With  himself  in  glory.  Where  are  their  dear  bodies  ?  Sleeping 
in  the  grave.  But  his  covenant  is  with  their  dust :  and  the  inviola- 
ble union  into  which  he  has  entered  with  them,  assures  thee — thy 
brother — thy  child — thy  mother  shall  rise  again.  We  shall  be,  we 
are  still  one  with  him  and  with  each  other — 

"  The  saints  below  and  all  the  dead, 

But  one  communion  make  ; 
All  join  in  Christ  their  living  head, 

Aid  of  his  grace  partake." 


August  24. — "  Renew  a  right  spirit  within  me." — Psalm  li.  10. 

This  Psalm  will  always  show  the  reality  and  degree  of  the 
author's  repentance  ;  and  will  afford  sentiments  and  language  pe- 
culiarly suited  to  the  sinner  in  his  conversion  to  God  at  first;  and 


AUGUST  24  107 

to  the  believer,  in  his  return  after  any  departure  from  him  through 
life. 

The  words  which  we  have  read,  speak  of  "  a  right  spirit."  "  A 
right  spirit"  is  such  a  spirit  as  God  requires,  and  takes  pleasure  in ; 
and  such  a  spirit  as  becomes  the  condition  of  those  who  profess  to  be 
his  followers.  It  would  be  easy  to  prove  that  such  a  spirit  must — 
be  a  spirit  of  faith  and  trust :  a  spirit  of  contrition  and  humility  :  a 
spirit  of  thankfulness  :  a  spirit  of  love  :  a  spirit  of  patience  and  sub- 
mission :  a  spirit  of  zeal :  and  a  spirit  of  firmness  and  constancy. 
Such  is  the  spirit  produced  in  all  the  subjects  of  divine  grace. 

But  this  right  spirit  may  be  injured  and  reduced.  We  see  this 
was  the  case  with  David  in  consequence  of  his  fall ;  and  it  was  in 
a  measure  the  case  with  him  before  ;  for  we  read  of  his  "  first 
ways  ;"  and  the  words  intimate  that  these  were  in  some  respects 
his  best.  Hezekiah,  after  his  two  great  deliverances,  which  he  felt 
so  much  at  the  time,  "  rendered  not  again  according  to  the  benefit 
done  unto  him  ;  for  his  heart  was  lifted  up."  Jeremiah  was  to  cry 
in  the  ears  of  Jerusalem,  "  Thus  saith  the  Lord ;  I  remember  thee, 
the  kindness  of  thy  youth,  the  love  of  thine  espousals,  when  thou 
wentest  after  me  in  the  wilderness,  in  a  land  that  was  not  sown. 
Israel  teas  holiness  unto  the  Lord,  and  the  first  fruits  of  his  in- 
crease." The  Church  of  Ephesus  had  left  her  "first  love,"  and  is 
called  upon  to  remember  from  whence  she  was  "  fallen"  and  to  do 
her  "  first  works."  Hence  we  have  so  many  cautions  and  admoni- 
tions against  declension  in  religion.  And  when  we  consider  how 
adverse  every  thing  within  us  and  without  us  is  to  our  better  prin- 
ciples, and  how  the  enemy  of  our  souls  employs  all  his  devices  to 
injure  them,  we  need  not  wonder  at  the  frequency  of  our  hindrances 
and  declinings.  The  defections  sometimes  appear  in  gross  falls  : 
but  let  us  not  think  too  well  of  ourselves  if  we  have  been  preserved 
from  these,  or  suppose  that  backsliding  consists  only  in  foul  and 
outward  misconduct.  There  is  "  the  backslider  in  heart,"  as  well 
as  the  backslider  in  life  ;  and  while  we  stand  fair  with  our  fellow 
Christians  and  our  ministers,  we  may  have  much  to  lament  before 
God  in  the  loss  of  that  spirituality,  and  fervour,  and  confidence,  and 
delight  in  ordinances  which  once"  distinguished  our  experience. 

We  also  see  that  it  is  necessary  when  it  is  impaired  to  have  it 
renovated.  Nothing  is  right  in'  religion  if  "  the  heart"  be  not 
"  right  with  God ;"  and,  therefore,  says  Solomon,  "  Keep  thine  heart, 
with  all  diligence,  for  out  of  it  are  the  issues  of  life"  We  may  go 
on  in  the  performance  of  duty,  but  if  "  the  right  spirit"  be  wanting, 
the  mere  action  is  of  little  worth.  The  Lord  looketh  to  the  heart. 
Two  donors  may  give  alms ;  one  from  a  principle  of  charity,  the 
other  from  vanity :  two  attendants  may  repair  to  the  same  sanc- 
tuary, the  one  to  seek  and  serve  the  Lord,  the  other,  led  only  by  cus- 
tom or  curiosity  :  but  how  differently  do  they  appear  in  the  view  of 
God,  and  how  differently  are  they  regarded  by  him.  We  act  in  the 
same  manner  towards  our  fellow-creatures  as  far  as  our  knowledge 
extends.  In  what  they  do  for  us,  we  are  affected  by  our  apprehen- 
sion of  the  spirit  with  which  they  are  influenced.  If  we  think  the 
favour  conferred  be  from  esteem,  or  love,  or  gratitude,  we  prize  it, 
however  small ;  while,  if  it  appears  to  originate  in  selfish  design, 
we  cannot  value  it  however  great.     But  the  want  of  a  right  spirit 


108  AUGUST  25. 

affects  our  comfort  as  well  as  our  duty.  We  consider  it  an  un- 
favourable sign  in  some  professors,  that  they  are  so  lively  and 
cheerful.  We  should  have  much  more  hope  concerning  them  if 
they  felt  fear  and  distress  :  we  are  sure  that  if  they  belonged  to 
God,  he  would  reprove  them  in  their  defective  walk,  and  improper 
temper,  and  hide  his  face  from  them  till  they  acknowledged  their  of- 
fence. A  Christian  may  get  into  a  wrong  spirit,  but  how  differently 
does  he  feel  ?  What  a  loss  of  peace  and  satisfaction  does  he  sus- 
tain ?  How  is  his  communion  with  God  interrupted  ?  and  his  de- 
light in  devotion  deadened?  He  becomes  also  fretful  with  regard 
to  others :  fretfulness  is  generally  the  offspring  of  guilty  sensation, 
arising  from  some  neglect  or  misdoing.  Then,  uneasy  within,  we 
are  pleased  at  nothing  without ;  and  so  storm  in  passion,  or  ooze  in 
peevishness,  like  a  continued  drooping  in  a  rainy  day.  We  are 
never  happy  but  as  we  have  a  ri^ht  spirit  within  us. 

But  we  here  learn  that  when  it  is  impaired  it  is  God  alone  who 
can  renew  it.  He  giveth  more  grace :  he  is  the  God  of  all  grace  : 
As  he  begins  so  he  carries  on  the  good  work.  He  strengthens 
that  which  he  has  wrought  in  us ;  he  perfects  that  which,  con- 
cerns us. 

And  therefore,  lastly,  we  must  go  to  him  for  this  purpose,  and 
pray,  as  David  did,  "Renew  a  right  spirit  within  me."  A  life  of 
dependance  must  be  a  life  of  application.  A  religion  of  grace  must 
be  a  religion  of  supplication.  If  I  want  certain  things,  and  must  be 
supplied,  and  cannot  derive  them  from  myself,  I  shall  surely  repair 
to  him  who  is  able  and  willing  to  succour  me — especially  if  the  ex- 
ercise itself  exerts  an  influence  every  way  conducive  to  the  revival 
and  increase  of  religious  principle ;  and  this  is  the  case  with  prayer ; 
and  if  he  has  established  it  as  the  medium  of  his  communications 
and  said,  "  For  all  these  things  will  I  be  enquired  of;"  and  if  he  has 
pledged  himself  that  we  shall  not  call  upon  him  in  vain.  And  is 
not  this  his  own  promise,  "Ask,  and  it  shall  be  given  you  ;  seek, 
and  ye  shall  find?"  "  O  thou  that  nearest  prayer,  unto  thee  shall 
all  flesh  come." 


August  25. — "  The  Revelation  of  Jesus  Christ." — 1  Peter  i.  13. 

The  display  of  him  is  every  thing.  Be  it  therefore  observed  that 
"  the  revelation"  of  him  is  fourfold  :  and  though  the  last  of  these 
manifestations  be  here  intended,  all  of  them  may  be  properly  and 
usefully  noticed  in  their  order. 

The  first  revelation  of  him  Ave  call  scriptural.  This  began  very 
early,  even  in  Paradise.  There  the  sun  of  Righteousness  dawned, 
and  from  thence  shone  more  and  more  unto  the  perfect  day.  He 
was  announced  as  the  seed  of  the  woman,  and  the  bruiser  of  the 
serpent's  head — Then,  as  the  seed  of  Abraham,  in  whom  all  the 
families  of  the  earth  were  to  be  blessed — Then,  as  the  Shiloh  of 
Judah,  to  whom  the  gathering  of  the  people  should  be — Then,  as 
the  Son  of  David,  and  his  Lord.  Of  him  Moses,  in  the  Law,  and 
the  Prophets,  did  write.  He  was  held  forth  not  only  in  words  but 
types.     He  was  seen  in  Moses  as  a  prophet,  in  Aaron  as  a  priest, 


AUGUST  25.  109 

in  Joshua  as  a  conqueror,  in  Solomon  as  the  Prince  of  Peace,  in 
Jonah  as  dying  and  rising  again.  Every  bleeding  sacrifice  ex- 
pressed him  as  an  offering  for  sin  ;  the  manna  from  heaven,  and 
the  water  from  the  rock,  as  the  bread  and  water  of  life  ;  the  taber- 
nacle and  temple,  as  the  residence  of  the  divinity,  in  whom  dwelt 
all  the  fullness  of  the  godhead  bodily.  This  exhibition  of  him  may 
be  likened  to  a  perfect  portraiture  of  a  most  distinguished  and  en- 
deared personage,  at  full  length,  rolled  up  on  the  side  of  a  room, 
and  which  the  owner  gradually  opens  to  the  beholders,  till  the 
whole  figure  stands  disclosed — So  God  gradually  revealed  the  De- 
sire of  all  nations,  while  his  delighted  and  wondering  church  ex- 
claimed "  He  is  fairer  than  the  children  of  men" — "  Yea,  he  is  alto- 
gether lovely." 

The  second  Revelation  of  him  is  incarnate.  "  God  was  mani- 
fest in  the  flesh."  "  For  this  purpose  the  Son  of  God  was  mani- 
fested, that  he  should  destroy  the  works  of  the  devil."  "  We  know 
that  he  was  manifested  to  take  away  our  sins,  and  in  him  was  no 
sin."  Thus  he  was  not  only  declared,  but  perceived.  He  appeared 
not  in  vision,  but  in  person.  Not  tremendously,  as  in  the  giving 
of  the  Law,  when  even  Moses  said,  "  I  exceedingly  fear  and 
quake;"  but  familiarly,  "clothed  in  a  body  like  our  own."  Not 
transiently,  as  when  he  paid  visits  to  his  people  of  old,  but  by  a 
continuance  of  three-and-thirty  years — for  "  the  Word  was  made 
flesh,  and  dwelt  among  us — full  of  grace  and  truth." 

The  third  revelation  of  him  is  spiritual.  And  we  call  it  spiritual 
because  it  is  produced  by  the  Spirit  of  God  in  the  spirit  of  man.  It 
is  expressed  by  sight — Not  a  carnal  sight  of  him;  not  a  sight  of 
him  by  the  eye  of  sense,  but  by  the  eye  of  faith,  according  to  the 
words  of  our  Saviour:  "  He  that  seeth  the  Son,  and  believeth  on 
him,  hath  everlasting  life."  It  is  such  an  acquaintance  with  him 
as  draws  forth  our  admiration,  excites  our  love,  gains  our  confi- 
dence, and  secures  our  obedience.  It  is  what  Paul  means  when  he 
says,  "  It  pleased  God  to  reveal  his  Son  in  me" — and  which  he 
prayed  for  an  increase  of  when  he  said,  "  That  I  may  know  him, 
and  the  poAver  of  his  resurrection,  and  the  fellowship  of  his  suffer- 
ings, being  made  comfortable  unto  his  death." 

The  fourth  revelation  of  him  is  final  and  glorious.  For  after  all 
he  is  now  much  concealed.  There  are  hundreds  of  millions  of  our 
fellow-creatures  who  know  nothing  even  of  the  existence  of  such  a 
Being.  Even  where  he  is  professedly  known,  there  are  multitudes 
to  whom  he  has  no  form  nor  comeliness,  nor  any  beauty,  that  they 
should  desire  him.  Even  among  those  who  wear  the  name  of 
Christians  there  are  many  to  be  found  who  deny  his  divinity,  re- 
nounce his  redemption,  and  ridicule  the  operations  of  his  Spirit. 
Thus  he  is  despised  and  rejected  of  men.  This,  to  those  who 
know  his  name,  and  put  their  trust  in  him,  is  humbling  and  dis- 
tressing. But  they  are  relieved  and  cheered  with  the  thought  that 
it  will  not  be  so  always.  They  believe  that  the  number  of  his  ad- 
mirers is  increasing.  They  are  sure  that  he  will  be  exalted  and 
extolled,  and  be  very  high :  that  he  will  sprinkle  many  nations ; 
that  all  nations  shall  fall  down  before  him ;  and  the  whole  earth  be 
filled  Avith  his  glory.  They  know  also  that  there  is  a  day  approach- 
ing, called  by  way  of  distinction,  "  the  day  of  Christ:"  "  the  reve- 
Vol.  II.  10 


110  AUGUST  26. 

lation  of  Jesus  Christ."  He  will  then  appear  the  second  time 
without  sin  unto  salvation.  He  will  come  in  his  glory,  and  all  the 
holy  angels  with  him.  We  shall  see  him  as  he  is.  He  will  be 
glorified  in  his  saints,  and  admired  in  all  them  that  believe.  Then 
his  grandeur  will  be  acknowledged.  Then  his  love,  power,  pa- 
tience, and  truth ;  his  character  as  a  Saviour ;  his  tenderness  as 
a  friend ;  his  dominion  as  Lord  of  all  will  be  developed  ;  and  he 
will  enter,  accompanied  by  a  glorious  church,  not  having  spot  or 
wrinkle,  or  any  such  thing,  a  world  where  he  will  attract  every 
eye,  and  engage  every  tongue ;  and  saints  and  angels  will  unite 
with  a  loud  voice,  "  worthy  is  the  Lamb  that  was  slain,  to  receive 
power,  and  riches,  and  wisdom,  and  strength,  and  honour,  and 
glory,  and  blessing." 

But  what  is  to  be   expected  at  the  revelation  of  Jesus  Christ  ? 
"  The  grace  that  is  to  be  brought  unto  you." 


August  26. — "  The  grace  that  is  to  be  brought  unto  you  at  the  reve- 
lation of  Jesus  Christ." — 1  Peter  i.  13. 

Two  inquiries  may  here  arise. 

What  does  "  the  grace"  here  spoken  of  mean  ?  It  comprehends 
the  fulness  of  the  promise,  "  I  will  come  again  and  receive  you  to 
myself,  that  where  I  am,  there  ye  may  be  also" — His  changing  their 
vile  bodies,  and  fashioning  them  like  unto  his  own  glorious  body — 
His  absolving  and  acknowledging  them  before  an  assembled  world 
— His  commendation  ;  "  Well  done  thou  good  and  faithful  servant" 
— His  invitation  ;  "  Come  ye  blessed  of  my  Father" — His  placing 
them  in  a  state  of  blessedness,  which  far  transcends  all  our  powers 
of  expression  and  conception.  After  all  our  knowledge  derived 
from  Scripture  and  experience,  it  doth  not  yet  appear  what  we  shall 
be — "  Eye  hath  not  seen,  nor  ear  heard,  neither  have  entered  into 
the  hearts  of  man,  the  things  which  God  hath  prepared  for  them 
that  love  him."     It  is  a  glory  which  shall  be  revealed. 

But  why  is  it  called  grace  ?  Why  is  it  not  said  "  The  glory  that 
is  to  be  brought  unto  you  at  the  revelation  of  Jesus  Christ  ?"  May 
it  not  be — first  to  exclude  merit  from  all  share  in  attaining  it  ? 
There  is  only  one  Being  who  reigns  in  heaven  by  his  own  right. 
Jesus  deserved  his  throne,  and  could  claim  it  on  the  ground  of  wor- 
thiness. But  we  are  not  worthy  of  the  least  of  all  God's  mercies. 
How  then  could  we  claim  an  immensity,  an  eternity  of  riches  and 
honour?  If  we  look  for  a  reward,  it  must  be  a  reward  of  grace. 
Our  work  bears  no  proportion  to  the  recompense.  If  our  obedience 
was  perfect,  it  could  not  be  meritorious,  because  it  is  due  to  God : 
but  our  services  are  really  full  of  defects  and  defilement,  and  there- 
fore if  they  were  dealt  with  according  to  their  desert,  they  would 
be  rejected.  To  which  we  may  add,  that  all  our  good  works  are 
performed  in  the  strength  of  the  Lord :  we  live  and  walk  in  the 
Spirit.  Every  one  therefore  that  knows  himself,  will  say  with  the 
Apostle,  "  By  the  grace  of  God  I  am  what  I  am :  not  I,  but  the 
grace  of  God  which  was  with  me."  And  we  are  sure  the  top  stone 
of  the  spiritual  temple  will  be  brought  forth  "  with  shoutings,  cry- 
ing, grace,  grace  unto  it." 

And  secondly,  may  it  not  be  so  called  to  show  the  identity  of 


AUGUST  27.  Ill 

grace  with  glory  ?  They  are  not  only  so  intimately  and  inseparably 
connected,  but  so  greatly  resemble  each  other,  and  are  so  essential- 
ly the  same,  that  the  one  is  interchangeably  used  for  the  other  in 
the  Scripture.  Thus  Paul  calls  glory  grace,  when  he  says,  "  We 
are  changed  into  the  same  image  from  glory  to  glory,  as  by  the 
Spirit  of  the  Lord ;"  meaning  advancement  from  one  degree  of  glo- 
ry to  another;  or  as  it  is  elsewhere  expressed,  being  "  renewed  day 
by  day,"  or  going  "  from  strength  to  strength"  in  the  divine  life. 
And  here  Peter  names  glory  grace.  In  fact,  grace  is  glory  in  the 
bud,  and  glory  is  grace  in  the  flower.  Grace  is  glory  in  the  dawn, 
and  glory  is  grace  in  the  day.  But  the  morning  and  noon  are  pro- 
duced by  the  same  sun :  and  the  bud  and  flower  issue  from  the  same 
plant. 

Let  us  remember  this — That  glo^y  is  nothing  but  the  completion 
of  what  grace  begins.  It  is  the  perfection  01  those  principles,  dis- 
positions, services,  and  enjoyments  by  Avhich  Christians  are  distin- 
guished even  in  this  world.  Have  we  any  tiling  of  heaven  in  us 
already  ?  It  will  be  a  state  of  sinless  purity — Do  we  delight  in  ho- 
liness now  ?  It  will  consist  in  the  society  of  the  godly — are  they 
our  dearest  companions  now?  Death  changes  our  place,  but  not 
our  state,  not  our  nature.  The  change  to  a  Christian,  is  a  change 
not  in  quality,  but  degree.  He  has  the  foretastes  of  the  bliss  ;  the 
firstfruits  of  the  harvest ;  the  earnest  of  the  inheritance — "  He  that 
hath  wrought  us  for  the  selfsame  thing  is  God,  who  hath  also  giv- 
en to  us  the  earnest  of  the  Spirit." 

What  then  is  our  duty  in  the  prospect  of  the  event  ?  For  the 
grace  that  is  to  be  brought  unto  you  at  the  revelation  of  Jesus 
Christ,  "  Gird  up  the  loins  of  your  mind,  be  sober,  and  hope  to 


August  27. — "  Gird  up  the  loins  of  your  mind,  be  sober,  and  hope 
to  the  end  for  the  grace  that  is  to  be  brought  unto  you  at  the  revelation  of  Je- 
sus Christ.''— 1  Peter  i.  13. 

Our  duty  with  regard  to  this  event  is  expressed  three  ways. 
First,  confirmation  of  principles — "  Gird  up  the  loins  of  your  mind." 
The  loins  are  the  seat  of  physical  strength.  It  is  said  of  Behe- 
moth, "  his  strength  is  in  his  loins."  If  the  loins  of  a  man  yield, 
his  body  soon  fails.  When  therefore  he  is  weary,  nature  instinc- 
tively teaches  him  to  put  his  hands  on  his  loins,  as  if  to  support 
them.  And  hence  the  bandage  or  girdle  worn  about  the  loins  by 
those  who  would  prepare  for  strenuous  exertion  of  any  kind.  In 
reference  to  which  says  another  Apostle,  "  Let  your  loins  be  girt 
about  with  truth."  It  is  not  necessary  that  a  man  should  make  up 
his  mind  firmly  upon  every  inferior  opinion  ;  but  if  he  be  loose  ii. 
his  leading  principles  in  religion  he  will  never  excel.  There  may 
be  a  foundation  without  a  superstructure  ;  but  there  can  be  no  solid 
and  safe  superstructure  without  a  foundation.  Wherein  does  the 
profiting  of  those  appear  who  think  it  is  a  matter  of  little  impor- 
tance what  a  man  believes  ?  And  how  do  we  read  the  Scriptures  ? 
"  Buy  the  truth  and  sell  it  not."  "  Exhorting  them  to  continue  in 
the  faith."  "  Be  not  carried  about  with  divers  and  strange  doc- 
trines, for  it  is  a  good  thing  that  the  heart  be  established  with  grace*" 


112  AUGUST  27. 

Secondly,  temperance  of  attachment — "  Be  sober."  Some  would 
think  to  enforce  such  an  article  as  this  was  not  preaching  the  Gos- 
pel— and  it  may  not  be  preaching  their  gospel:  but  when  Paul 
spake  "  concerning  the  faith  in  Christ,"  he  "  reasoned  concerning 
righteousness,  temperance,  and  judgment  to  come."  Others  think 
this  order  only  regards  excess  in  eating  and  drinking.  Sobriety  in- 
tends nothing  less  than  this,  but  it  comprehends  much  more,  at 
least  in  the  Scripture.  One  would  suppose  that  common  decency, 
and  a  regard  for  life  and  health,  would  restrain  a  man  from  glut- 
tony and  drunkenness.  But  a  Christian  is  to  moderate  all  his  ap- 
petites and  passions.  He  is  not  to  be  indulgent  in  sleep  ;  nor  suf- 
fer this  downy  foe  to  rob  him  of  so  much  of  his  time.  He  should 
consider  sleep  an  infirmity  rather  than  a  privilege.  It  is  humbling 
to  think  of  dying  half  our  time  to  be  alive  the  rest — Angels  are  no- 
bly free  from  this  mortifying  necessity.  We  should  be  sober  in  all 
our  affections  and  pursuits  as  to  earthly  things.  Our  Lord  speaks 
of  our  hearts  being  overcharged,  not  only  with  surfeiting  and  drunk- 
enness, but  the  cares  of  this  life — These  may  morally  intoxicate. 
And  as  wine  oppresses  the  senses,  disturbs  reason,  and  hinders  us 
from  any  thing  useful ;  so  worldly  anxieties  besot  the  mind,  and  un- 
fit us  for  every  good  word  and  work.  Paul  exhorts  "  young  men 
to  be  sober  minded."  And  we  see  how  well  they  are  exemplifying 
this — How  suspicious  they  are  of  their  own  judgments — How  dis- 
posed they  are  to  consult  the  aged  and  the  experienced — And  how 
backward  they  are  to  decide  or  speak  upon  every  difficult  subject ! 
He  also  admonishes  women  to  "  adorn  themselves  in  modest  appa- 
rel, with  shamefacedness  and  sobriety  !"  And  how  well  it  is  to  see 
this  also  so  fully  verified  "  in  women  professing  godliness." 

Thirdly,  constancy  of  expectation — "  And  hope  to  the  end."  There 
is  nothing  more  desirable  or  necessary  than  this.  We  not  only  re- 
joice in  hope;  but  "  we  are  saved  by  hope."  It  keeps  our  hearts 
and  minds  from  the  allurements  and  seductions  of  the  world  :  and 
it  sustains  us  in  trouble  ;  being,  as  an  anchor  of  the  soul,  both  sure 
and  steadfast.  Where  is  the  Christian  but  has  often  said — 

»  Amidst  temptations  sharp  and  long, 

My  soul  to  this  dear  refuge  flies ; 
Hope  is  my  anchor  firm  and  strong, 

While  tempests  blow  and  billows  rise." 

Yet  it  is  no  easy  thing  to  maintain  the  full  exercise  of  hope;  espe- 
cially under  those  trying  dispensations,  which  seem  as  if  the  lord 
was  angry  with  us  to  destroy  :  and  also  under  a  sense  of  our  un- 
worthiness,  arising  from  our  unprofitableness  and  deficiencies. 
These  ought  to  humble  us ;  but  we  must  not  cast  away  our  confi- 
dence, which  hath  great  recompense  of  reward.  There  is  enough 
to  bear  up  our  hope  in  every  change  of  condition,  and  under  every 
moral  infirmity,  in  the  promises  of  the  Gospel,  and  the  fulness  of 
the  Redeemer.  And  the  time  of  trial  is  limited.  Though  we  are 
to  hope  to  the  end,  the  end  is  not  far  off;  "  for  yet  a  little  while, 
and  he  that  shall  come  will  come,  and  will  not  tarry."  Then  the 
burden  will  be  removed  from  the  shoulder.  Then  the  warfare  will 
be  accomplished.  Then  we  shall  be  with  him,  where  he  is  to  be* 
hold  his  glory,  and  be  filled  with  all  the  fulness  of  God.     "  Be  pa- 


AUGUST  28.  113 

tient,  therefore,  brethren,  unto  the  coming  of  the  Lord.  Behold, 
the  husbandman  waiteth  for  the  precious  fruit  of  the  earth,  and 
hath  long  patience  for  it,  until  he  receive  the  early  and  latter  rain. 
Be  ye  also  patient ;  stablish  your  hearts :  for  the  coming  of  the 
Lord  draweth  nigh." 


August  28. — "  And  he  shall  be  like  a  tree  planted  by  the  rivers  of  water, 
that  bringeth  forth  his  fruit  in  his  season ;  his  leaf  also  shall  not  wither ;  and 
whatsoever  he  doeth  shall  prosper." — Psalm  i.  3. 

The  heir  of  this  promise  is  described  in  the  preceding  verses : 
"  Blessed  is  the  man  that  walketh  not  in  the  counsel  of  the  ungod- 
ly, nor  standeth  in  the  way  of  sinners,  nor  sitteth  in  the  seat  of  the 
scornful.  But  his  delight  is  in  the  law  of  the  Lord ;  and  in  his  law 
doth  he  meditate  day  and  night."  "  He"  is  the  person  whose  con- 
dition and  prospects  are  here  displayed  by  images  the  most  pleasing 
and  instructive. 

"  He  shall  be  like  a  tree  planted  by  the  rivers  of  water" — Here 
we  see  how  he  came  to  be  found  in  a  situation  so  favoured.  He 
was  not  there  naturally,  but  "  planted"  there.  And  this  was  done 
by  a  Divine  hand  :  "  for  they  shall  be  called  trees  of  righteousness, 
the  planting  of  the  Lord,  that  he  might  be  glorified." 

But  see  the  advantage  of  the  situation  itself — He  is  planted  "  by 
rivers  of  waters."  It  means  an  affluence  of  resources  necessary  to 
growth.  The  deficiencies  of  Christians  cannot  be  charged  on  Chris- 
tianity. They  are  not  straitened  in  their  condition,  but  only  in 
themselves.  These  rivers  of  waters  mean  two  things.  First,  the 
means  of  grace.  Though  these  would  not  be  efficient  of  them- 
selves, there  is  a  subjective  suitableness  and  tendency  in  them  to  do 
us  good ;  and  they  are  appointed  for  this  very  purpose  ;  and  we  may 
look  for  the  Divine  blessing  in  the  use  of  them.  They  who  under- 
value prayer,  reading  the  Scriptures,  private  meditation,  Christian 
intercourse,  the  preaching  of  the  word,  and  the  table  of  the  Lord, 
show  little  concern  for  soul-prosperity :  but  they  who  are  diligent  in 
the  proper  use  of  them  will  be  fat  and  flourishing,  and  not  only  have 
life,  but  have  it  more  abundantly.  Secondly,  the  Spirit  of  grace. 
Divine  ordinances  are  good,  but  Divine  influences  are  better.  Every 
Christian  has  what  the  Apostle  calls  "  the  supply  of  the  Spirit  of 
Jesus  Christ."  And  so  ample  and  rich  as  well  as  necessary  is  this 
supply,  that  we  are  said  to  "  live  in  the  Spirit,"  and  "  walk  in  the 
Spirit,"  and  to  be  "  filled  with  the  Spirit." 

Of  such  a  privileged  individual  three  things  are  here  spoken. 
First :  "  He  bringeth  forth  his  fruit  in  his  season."  From  a  tree 
planted  in  dry  and  scorching  sand  it  would  be  unreasonable  to  look 
for  produce ;  but  not  if  planted  by  rivers  of  waters.  As  God  provides 
for  the  fertility  of  his  people,  he  expects  it,  and  he  is  not  disap- 

f jointed.  They  have  all  the  fruit  of  the  Spirit ;  love,  joy,  peace, 
ongsuffering,  gentleness,  goodness,  faith,  meekness,  temperance. 
He  finds  it  indeed  in  various  degrees ;  for  all  the  trees  are  not  of 
the  same  size  and  age ;  but  there  is  not  one  barren  among  them. 
A  tree  has  his  time  for  bearing ;  and  it  is  enough  if  he  bringeth  forth 
his  fruit  in  his  season,  his  natural,  proper,  and  appointed  season. 
So  it  is  with  a  Christian.     He  is  required  indeed  to  be  always 

10* 


114  AUGUST  28. 

abounding  in  the  work  of  the  Lord ;  but  this  does  not  hinder  the 
special  claims  of  particular  periods.  As  we  have  opportunity  we 
are  to  do  good.  We  are  to  be  humble  when  we  are  applauded;  to 
be  liberal  when  riches  increase  upon  us ;  to  possess  our  souls  in 
patience  in  adversity :  and  under  bereavements  to  say,  the  will  of 
the  Lord  be  done. 

Secondly,  "  his  leaf  also  shall  not  wither."  The  leaf  is  a  part  of 
the  composition  of  a  tree  in  its  perfect  state.  It  is  produced  and 
nourished  by  the  same  sap  that  feeds  the  fruit.  It  even  aids  the 
fruit  by  moisture  and  by  shade,  and  adds  to  the  beauty  of  the  tree, 
which  without  it,  would  appear  naked,  cheerless,  and  uninviting. 
We  read  of  trees  whose  leaves  are  for  healing.  The  leaves  of  others 
afford  a  covering  from  the  heat,  so  that  persons  may  sit  under  their 
shadow  as  well  as  partake  of  their  fruit.  Here  we  approve  of  the 
application  of  "  the  sweet  Psalmist"  of  our  Israel. 
"  Green  as  a  leaf,  and  ever  fair, 

Shall  his  profession  shine ; 

While  fruits  of  holiness  appear 

Like  clusters  on  the  vine." 

In  trees  bearing  fruit,  leaves  are  not  sufficient  without  it ;  but  as 
accompaniments,  and  additions  they  are  valuable.  A  form  of  god- 
liness is  nothing  without  the  power,  but  the  power  cannot  properly 
dispense  with  the  form.  When  profession  results  from  principle  it 
is  not  ornamental  to  religion,  but  useful  to  ourselves  and  others. 
And  when  the  Christian  appears  what  he  really  is,  when  he  not  on- 
ly gives  himself  to  the  Lord,  but  to  his  people,  by  the  will  of  God; 
when  he  not  only  believes  with  the  heart,  but  confesses  with  the 
mouth,  and  holds  fast  not  only  the  reality  but  the  profession  of  his 
faith  without  wavering,  he  is  the  tree  whose  "  leaf  also  shall  not 
wither."  We  have  evergreens ;  but  none  of  our  fruit-bearing  trees 
are  such.  All  these  with  us  at  the  approach  of  winter  drop  their 
verdure,  and  remind  us  of  our  decay  and  mortality.  "  We  all  do 
fade  as  a  leaf."  But  in  warmer  climes  there  are  trees  which  retain 
their  foliage  by  constant  and  fresh  vigour  all  the  year.  And  there 
are  Christians  that  exemplify  this.  The  profession  of  many  is  un- 
durable :  it  has  no  root  in  themselves  ;  it  is  not  sustained  by  any 
internal  and  vital  succour  :  it  is  influenced  only  by  outward  excite- 
ments which  often  fail ;  and  thus  even  all  their  pretensions  are  giv- 
en up.  But  God  puts  his  Spirit  within  his  people,  and  thus  causes 
them  to  walk  in  his  statutes.  The  water  he  gives  them  is  in  them, 
and  springs  up  into  everlasting  life.  One  of  the  finest  sights  in  the 
world  is  a  Christian  at  the  end  of  a  long  course  with  an  unsullied 
reputation,  not  only  sincere,  but  without  offence,  and  still  alive  to 
the  things  of  God — His  hair  may  be  white,  but  his  leaf  is  green — 
and  the  hoary  head  is  a  crown  of  glory  being  found  in  the  way  of 
righteousness. 

Thirdly ;  "  whatsoever  he  doeth  shall  prosper."  Here  the  meta- 
phor ends.  Exertion  cannot  be  ascribed  to  a  tree.  Some  indeed 
would  carry  on  the  figure,  alleging  that  the  word  "  doeth"  admits 
of  being  rendered  "  beareth;"  and  so  they  would  read,  "  And  what- 
soever he  beareth  shall  prosper,"  that  is,  it  shall  not  be  blasted  or 
blighted,  but  shall  reach  maturity.  But  this  had  been  previously 
insured.     Our  translators  saw  no  propriety  in  this  change.     They 


AUGUST  29.  115 

knew  that  God's  word  is  not  bound  by  the  rules  of  human  criticism ; 
and  that  metaphors  should  not  be  carried  too  far.  It  is  wise  to 
know  when  to  drop  them.  The  assurance  addresses  itself  to  a 
common  feeling  in  our  nature — It  is  hope  of  success  that  induces 
men  to  labour.  Who,  if  he  knew  it,  would  exert  himself  in  vain  ? 
To  a  Jew  such  an  address  would  be  peculiarly  suited  ;  as  on  his 
obedience,  prosperity  was  invariably  to  attend.  With  regard  to 
the  Christian,  the  promise  cannot  be  taken  without  some  distinc- 
tion. In  his  temporal  enterprizes  he  is  not  authorised  to  look  for  his 
success  in  all  he  does.  His  plans  and  wishes  may  often  fail;  but 
welfare  requires  this ;  and  all  things  work  together  for  good  to  them 
that  love  God :  while  success  is  sure  to  attend  him  in  his  spiritual 
affairs.  There  he  cannot  labour  in  vain.  He  prays,  and  he  shall 
prosper  in  it ;  "  for  he  that  seeketh  findeth."  He  fights,  and  he 
shall  prosper  in  it;  for  "  his  enemies  shall  be  found  liars  unto  him, 
and  he  shall  tread  upon  their  high  places."  He  sows,  and  he  shall 
prosper;  for  "  they  that  sow  in  tears  shall  reap  in  joy" — And  what- 
soever HE  DOETH  SHALL  PROSPER. 


August  29. — "  For  thou  hast  a  little  strength." — Rev.  iii.  8. 

This  is  the  language  of  Christ  to  the  Church  of  Philadelphia.  It 
is  obviously  spoken  in  a  way  of  commendation  and  encouragement. 
Though  they  were  distinguished  by  no  great  attainments,  there  was 
something  in  them  really  good  and  spiritual ;  and  therefore  he 
would  not  deprive  them  of  the  privileges  they  enjoyed,  but  would 
even  enlarge  them  :  "  I  have  set  before  thee  an  open  door,  and  no 
man  can  shut  it — for  thou  hast  a  little  strength,  and  hast  kept  my 
word,  and  not  denied  my  name."  It  is  thus  he  comes  down  like 
rain  on  the  mown  grass.  It  is  thus  he  verifies  the  prediction,  "  a 
bruised  reed  shall  he  not  break,  and  smoking  flax  shall  he  not 
quench,  till  he  send  forth  judgment  unto  victory." 

It  would  be  an  abuse  of  this  passage  were  we,  in  consequence 
of  it,  to  become  remiss  in  duty,  and,  as  the  Scripture  says,  "  to  set- 
tle upon  our  lees."  It  shows  a  low  aim,  and  is  even  an  unfavour- 
able proof  of  a  man's  sincerity,  when  he  only  seeks  to  be  satisfied 
of  the  existence  of  his  religion  and  of  his  eternal  safety.  We  ought 
to  be  anxious,  not  only  to  have  life,  but  to  have  it  more  abundantly. 
We  should  be  concerned  for  the  honour  of  God,  and  our  usefulness 
to  men.  By  the  weakness  of  our  grace  we  lose  much  in  a  way  of 
evidence  and  comfort.  We  are  commanded  to  "  grow  in  grace  ;" 
and  are  assured  that  God  "  giveth  more  grace."  Indeed  the  prin- 
ciple naturally  urges  the  progress,  and  they  who  have  tasted  that 
the  Lord  is  gracious  will  desire  the  sincere  milk  of  the  word,  that 
they  may  grow  thereby. 

But  the  declaration  does  afford  "  strong  consolation."  And  such 
consolation  the  Apostle  tells  us  is  necessary,  not  only  to  them  that 
are  fleeing,  but  "  to  them  that  have  fled  for  refuge  to  lay  hold  of 
the  hope  set  before  them."  It  is  no  easy  thing  when  persons  are 
pressed  down  by  a  sense  of  their  vileness  and  imperfections  to  keep 
them  from  fearing  that  they  have  no  part  nor  lot  in  the  matter,  and 
that  their  hearts  are  not  right  in  the  sight  of  God.    They  are  prone 


116  AUGUST  29. 

to  judge  of  the  truth  of  their  grace  by  the  degree  of  it ;  and  lose 
the  comfort  derivable  from  what  they  have,  in  thinking  of  what 
they  have  not.  Comparing  themselves  with  saints  of  great  emi- 
nence, and  dwindling  into  nothing  before  them,  they  forget  that  in 
the  household  of  faith  there  are  various  ages  and  statures  ;  and  that 
those  who  are  not  "  fullgrown  men"  may  be  "  little  children." 
The  fold  of  the  heavenly  Shepherd  contains  not  only  sheep  but 
lambs,  and  he  gathers  the  lambs  with  his  arm,  and  carries  them  in 
his  bosom. 

The  weakness  of  our  grace  should  therefore  humble  us,  but  not 
drive  us  to  despair ;  and  while  we  lament  that  we  have  not  more, 
we  should  be  thankful  that  we  have  any.  Though  the  mixture  is 
lamentable,  the  Lord  will  not  reject  the  ore  for  the  dross  adhering 
to  it ;  and  will  in  due  time  separate  the  one  from  the  other.  As 
soon  as  it  is  sown  we  say,  This  is  a  field  of  wheat.  The  blade  is 
not  the  full  corn  in  the  ear,  but  it  will  become  so — "  Four  months 
and  then  cometh  harvest."  If  it  be  but  the  dawn  with  us  at  pre- 
sent, the  dawn,  though  less  than  the  day,  is  better  than  the  night, 
and  proves  that  the  sun  is  rising,  and  at  hand  ;  and  what  shall  stop 
his  course,  or  turn  him  aside  ?  And  "  the  path  of  the  just  is  as  the 
shining  light,  that  shineth  more  and  more  unto  the  perfect  day." 

What  a  lovely  Being  have  we  before  us  !  He  is  fairer  than  the 
children  of  men  !  Let  us  give  him  all  the  confidence  of  our  hearts. 
Let  us  admire,  and  praise,  and  recommend  him. 

And  let  us  be  concerned  to  imitate  him.  Hence  it  is  said,  "  Be 
ye  followers  of  God  as  dear  children  ;  and  walk  in  love,  as  Christ 
also  loved  us."  Is  he  forgiving,  and  meek,  and  condescending,  and 
tender,  and  compassionate  ?  As  the  professors  of  his  Name  let  the 
same  mind  also  be  in  us  :  and  let  us  remember,  that  if  any  man 
have  not  the  Spirit  of  Christ,  he  is  none  of  his.  If  we  resemble 
him  we  shall  not  despise  the  day  of  small  things.  In  our  social 
state  as  a  church  we  shall  not  exact  perfection,  and  if  we  have  not 
all  the  satisfaction  we  could  desire,  we  shall  lean  to  the  side  of  can- 
dour, and  receive  one  another  as  Christ  receives  us.  If  we  are 
strong  we  shall  bear  the  infirmities  of  the  weak,  and  not  please 
ourselves.  We  shall  give  up  things  in  which  we  could  conscien- 
tiously indulge  ourselves,  lest  we  offend  the  consciences  of  our 
weaker  brethren.  We  shall  not  press  young  beginners  with  high 
and  difficult  doctrines,  but  patiently  wait  till  experience  prepares 
for  the  admission  of  them.  He  taught  his  disciples  as  they  were 
able  to  bear  it.  Milk  is  for  babes  :  who  could  think  of  giving  them 
not  only  strong  meat,  but  the  bones  of  controversy,  which,  if  they 
happen  to  have  a  little  flesh  upon  them,  or  marrow  in  them,  are 
beyond  their  use.  If  a  brother  also  be  overtaken  in  a  fault,  let  us 
restore  such  an  one  in  the  spirit  of  meekness,  considering  ourselves, 
lest  we  also  be  tempted,  and  thinking  of  him  who  took  our  infirmi- 
ties and  bore  our  sicknesses.  Let  us  always  have  a  word  in  season 
for  the  weary.  Let  us  comfort  the  feebleminded.  Let  us  make 
straight  paths  for  our  feet,  lest  that  which  is  lame  be  turned  out  of 
the  way;  but  let  it  rather  be  healed.  Blessed  Jesus  !  Beholding  as 
in  a  glass  thy  glory,  may  we  be  changed  into  the  same  image,  from 
glory  to  glory,  as  by  the  Spirit  of  the  Lord. 


AUGUST  30.  117 

August  30.—"  He  shall  sit  and  rule  upon  his  throne."— Zech.  vi.  13.    , 

A  throne  is  literally  the  seat  of  a  king,  and  therefore  the  em- 
blem of  royalty.  Solomon's  throne  was  made  of  ivory  and  gold  ; 
it  was  six  steps  high ;  and  had  the  same  number  of  lions  on  each 
side  of  it ;  so  "  that  there  was  none  like  it  in  any  kingdom."  But 
a  greater  than  Solomon  is  here.  And  a  greater  than  angels — "  Of 
the  angels  he  saith,  Who  maketh  his  angels  spirits,  and  his  minis- 
ters a  flame  of  fire :  but  unto  the  Son  he  saith,  Thy  throne,  O  God, 
is  for  ever  and  ever :  a  sceptre  of  righteousness  is  the  sceptre  of 
thy  kingdom.  ,Thou  hast  loved  righteousness  and  hated  iniquity  ; 
therefore  God,  even  thy  God,  hath  anointed  thee  with  the  oil  of 
gladness  above  thy  fellows."  In  the  year  that  Uzziah  died,  says 
the  Prophet,  "  I  saw  the  Lord  sitting  upon  a  throne,  high  and  lifted 
up,  and  his  train  filled  the  temple" — And  the  Evangelist  makes  no 
scruple  to  add,  "  These  things  said  Isaiah  when  he  saw  his  glory 
and  spake  of  him," 

Yet  however  sublime  and  unrivalled,  it  is  his  throne.  He  has 
dearly  earned  it ;  and  he  sees  in  it  the  travail  of  his  soul — Because 
his  soul  was  made  an  offering  for  sin,  he  sees  his  seed,  and  prolongs 
his  days,  and  the  pleasure  of  the  Lord  prospers  in  his  hand — Be- 
cause he  humbled  himself,  and  became  obedient  unto  death,  even 
the  death  of  the  cross,  God  hath  highly  exalted  him,  and  given  him 
a  name  above  every  name.  But  it  is  his,  not  only  by  Divine  ordi- 
nation, but  by  the  suffrage  of  his  people.  They  are  all  made  will- 
ing in  the  day  of  his  power.  They  all  acknowledge  with  shame 
and  sorrow,  "  O  Lord,  other  lords  beside  thee  have  had  dominion 
over  us :"  but  they  can  all  avow,  "  Henceforth  by  thee  only  will 
we  make  mention  of  thy  name" — 

"  Jesus  is  worthy  to  receive 

Honour  and  power  divine ; 
And  blessings  more  than  we  can  give, 

Be,  Lord,  for  ever  thine." 

Faith  is  our  amen  to  God's  testimony,  especially  as  it  concerns  the 
record  that  he  hath  given  to  us  eternal  life,  and  that  this  life  is  in 
his  Son.  It  brings  us  into  his  views  and  designs  :  and  by  enabling 
us  to  adopt  them  it  makes  them  our  own  acts  and  deeds — and  hence 
we  are  considered  as  doing  what  he  himself  does  :  "  The  children  of 
Judahandthe  children  of  Israel  shall  be  gathered  together,  and  ap- 
point them  one  head,  and  they  shall  come  up  out  of  the  land." 

Many,  if  they  ascend  a  throne,  can  hardly  be  said  to  sit  and  rule 
there.  They  are  soon  hurled  from  it  by  violence,  or  drop  from  it 
by  weakness.  And  if  they  continue  awhile  in  it,  they  have  little 
pleasure  or  repose  :  they  are  filled  with  cares  and  fears,  and  cannot 
do  the  things  that  they  would.  The  sovereign  of  a  hundred  and 
twenty-seven  provinces  labours  hard  till  the  going  down  of  the  sun 
to  save  his  prime  minister,  but  in  spite  of  him  Daniel  is  thrown 
into  the  lion's  den.  What  a  wretch  is  Ahab,  who,  though  King 
of  Israel,  is  sick,  and  can  neither  eat  or  drink,  because  he  cannot 
get  a  few  feet  of  garden  ground  from  a  faithful  subject  whose  prin- 
ciple he  ought  to  have  admired — But  Jesus  "  shall  sit  and  rule  upon 
his  throne."     This   intimates  successful   government,  established 


113  AUGUST  31. 

dominion,  continued  possession,  full  enjoyment.  The  King  of 
Zion  will  never  be  deposed  ;  will  never  die.  Nothing  can  impede 
him ;  nothing  shall  perplex  him ;  nothing  shall  induce  him  to 
change  his  proceedings— His  enemies  shall  be  made  his  footstool. 
He  has  enemies ;  but  he  rules  in  the  midst  of  his  enemies.  It 
comports  with  his  plan  to  suffer  them  to  continue  and  to  oppose 
him  for  a  time ;  but  he  has  them  in  derision,  and  can  more  easily 
destroy  them  than  a  giant  can  dash  in  pieces  with  a  rod~of  iron  a 
potter's  vessel.  He  will  display  his  wisdom  and  power  in  correct- 
ing their  designs ;  he  will  make  all  their  efforts  to  subserve  his  own 
purposes — The  wrath  of  man  shall  praise  him ;  and  the  remainder 
of  wrath  will  he  restrain. 

For  though  his  spiritual  empire  at  present  be  limited,  yet  let  two 
things  be  remembered— First,  his  real  dominion  is  universal.  He 
is  not  only  the  King  of  saints,  but  the  King  of  kings,  and  the  King 
of  nations.  All  creatures  are  his  servants,  from  a  worm  to  an 
archangel.  Not  only  are  the  treasures  of  grace  his,  but  the  ele- 
ments of  nature,  and  all  the  dispensations  of  Providence.  He  has 
power  given  him  over  all  flesh,  that  he  should  give  eternal  life  to 
as  many  as  the  Father  hath  given  him.  He  is  head  over  all  things 
to  the  Church.  And  this  was  necessary;  for  unless  all  things  were 
put  under  him  how  could  he  make  them  all  work  together  for  the 
good  of  his  people.  Yet  this  is  the  case  ;  and  it  will  be  a  noble  part 
of  our  future  employment  and  pleasure  to  trace  the  correspon- 
dences, and  to  acknowledge  that  all  his  ways  have  been  mercy  and 
truth. 

Secondly,  though  at  present  his  spiritual  kingdom  be  limited, 
and  the  subjects  who  obey  him  from  the  heart  be  comparatively 
few,  it  will  not  be  so  always,  nor  will  it  be  so  long.  He  shall  have 
the  heathen  for  his  inheritance,  and  the  uttermost  parts  of  the  earth 
for  his  possession.  "  Yea  all  kings  shall  fall  down  before  him,  all 
nations  shall  serve  him." 

Let  the  prospect  and  the  assurance  enliven  our  exertions  and 
encourage  our  hope—"  Let  the  children  of  Zion  be  joyful  in  their 
Kin- "  J  ' 


August  31. — "  And  he  shall  be  a  priest  upon  his  throne."— Zech.  vi.  13. 

In  the  Jewish  economy,  kings  were  not  priests,  nor  priests  kings. 
The  offices  were  always  separated.  God  divided  them  between 
two  tribes  and  two  families :  the  diadem  was  given  to  Juda,  and 
the  censer  to  Levi ;  the  one  belonged  to  the  house  of  David,  the 
other  to  the  house  of  Aaron.  And  so  evil  and  dangerous  was  it  to 
unite  them,  that  when  Jehoash  dared  to  burn  incense  his  hand 
withered,  and  he  was  taken  out  of  the  temple  a  spectacle  of  Divine 
displeasure.  But  Jesus  is  anointed  with  the  oil  of  gladness  above 
his  fellows  ;  he  combines  these  functions  and  dignities  ;  and  is  u  a 
Priest  upon  his  throne." 

Something  of  this  kind  had  indeed  occurred  before  the  Law,  in 
the  case  of  Melchisedec.  He  was  priest  of  the  Most  High  God ; 
and  he  was  also  king  of  righteousness,  and  king  of  Salem,  which 
is,  king  of  peace.  Hence  the  Apostle  considers  this  wonderful 
character  as  a  greater  type  of  the  Messiah  than  any  of  the  Aaron- 


SEPTEMBER  1.  119 

ical  order — because  he  was  not  only  to  officiate  as  a  priest,  but  to 
rule  as  a  king. 

Now  let  us  look  after  the  fact ;  and  we  shall  see  that  he  never 
appeared  in  one  of  these  offices  without  exemplifying  the  other. 
Do  we  view  him  when  he  was  more  peculiarly  the  priest  ?  That  is, 
in  the  days  of  his  flesh,  when  his  whole  life  seemed  a  sacrifice,  and 
he  died  upon  the  cross  ?  But  do  we  here  see  the  priest  only  ?  Does 
not  the  king  also  appear  ?  Did  not  the  wise  men  from  the  East 
come  to  worship  him  as  born  King  of  the  Jews  ?  Did  not  the  winds, 
and  waves,  and  diseases,  and  devils,  yield  him  subjection  ?  And 
when  he  poured  out  his  soul  unto  death,  did  not  the  sun,  and  the 
earth,  and  the  rocks,  and  the  graves  adore  him  ?  Did  he  not  by  a 
look  turn  the  heart  of  Peter  ?  Did  he  not  promise  the  dying  thief  a 
place  in  Paradise  with  himself?  And  did  he  not  rise  the  Lord  both 
of  the  dead  and  living  ?  Or  do  we  view  him  when  he  seems  more 
peculiarly  the  king?  That  is,  after  he  was  received  up  into  heaven, 
and  was  crowned  with  glory  and  honour,  and  had  a  name  given 
him  above  every  name  ?  But  do  Ave  here  see  the  king  only  ?  Does 
not  the  priest  also  appear  ?  Did  not  John  see  him  "  clothed  with  a 
garment  down  to  the  foot,  and  girt  about  the  paps  with  a  golden 
girdle  ?"  Did  he  not  see  Jesus  "  in  the  midst  of  the  throne  as  a  lamb 
that  had  been  slain  ?"  Did  he  not  hear  the  songs  of  the  blessed, 
saying,  "  Thou  wast  slain,  and  hast  redeemed  us  unto  God  by  thy 
blood?"  Do  not  his  ministers  preach  him  as  crucified?  Does  not 
his  own  supper  show  forth  his  death  ?  Yea,  says  the  Apostle,  if  he 
were  on  earth  he  would  not  be  a  priest.  There  he  performed  the 
sacrificial  part  of  the  office  :  but  he  performs  the  intercessory  and 
benedictory  above,  where  he  ever  liveth  to  make  intercession  for 
us,  and  commands  the  blessing  even  life  for  evermore — Thus  he  is 
a  Priest  upon  his  throne. 

Whence,  0  my  soul !  see  the  nature  of  our  condition  since  the 
fall.  How  necessitous  is  it;  and  how  various  as  well  as  numerous 
are  our  wants.  We  are  ignorant  and  need  enlightening  ;  enslaved 
and  need  redemption ;  guilty  and  need  pardon ;  unholy  and  need 
renovation;  lost  and  need  all  the  salvation  of  the  cross  and  the 
throne. 

— And  what  a  multiplicity  of  excellences  and  influences  do  I 
behold  in  the  Lord  Jesus  !  "  Thou  art  fairer  than  the  children  of 
men." 


SEPTEMBER. 


September  1. — "And  he  came  to  Nazareth,  where  he  had  been  brought  up  : 
and,  as  his  custom  was,  he  went  into  the  synagogue  on  the  sabbath  day,  and 
stood  up  for  to  read." — Luke  iv.  16. 

To  a  man  of  reflection,  feeling,  and  piety,  it  will  always  be  in- 
teresting and  impressive  to  come  to  the  place  where  he  had  been 
brought  up.  How  many  events  will  revive,  and  rush  over  his 
mind.  It  will  be  well  if  he  be  not  afflicted  with  instances  of  early 
depravity,  and  be  made  to  possess  the  iniquities  of  his  youth.  He 
must  be  grateful — "  Here  I  was  sustained  in  infancy,  and  preserved 
in  childhood."     Here  "  the  length  of  my  days"  made  the  outgoings 


120  SEPTEMBER  I. 

of  my  mornings  and  evenings  to  rejoice.  The  scenery  remains  the 
same,  the  river,  the  hills  and  the  vale,  the  wood  and  the  lawn — 
but  how  changed  am  I  in  my  connexions,  prospects,  opinions,  and 
feelings — and  how  many  who  once  knew  me,  know  me  no  more 
for  ever. 

No  being  ever  returned  to  such  a  place,  and  with  such  sentiments 
as  he  who  was  fairer  than  the  children  of  men. 

What  was  Nazareth  ?  A  small  country  town  among  the  Zebu- 
lanites  in  Galilee,  seventy-two  miles  north  of  Jerusalem,  and  west 
of  mount  Tabor.  It  was  so  reputeless  for  achievement  and  excel- 
lency, that  when  Philip  said  to  Nathaniel,  We  have  found  him  of 
whom  Moses  in  the  Law,  and  the  Prophets  did  write,  Jesus  of 
Nazareth,  the  Son  of  Joseph  ;  Nathaniel  incredulously  exclaimed, 
"  Can  any  good  thing  come  out  of  Nazareth." 

But  how  came  he  to  be  brought  up  in  this  place  ?  Here  indeed 
he  had  been  conceived  of  the  Holy  Ghost :  for  Mary  lived  at  Naza- 
reth when  the  angel  Gabriel  came  unto  her  and  said,  Hail  thou 
that  art  highly  favoured,  the  Lord  is  with  thee :  blessed  art  thou 
among  women.  Yet  he  was  born  in  Bethlehem  Judah,  according 
to  the  prophecy  of  Micah.  "  But  the  angel  of  the  Lord  appeared  to 
Joseph  in  a  dream,  saying,  Arise,  and  take  the  young  child  and  his 
mother,  and  flee  into  Egypt,  and  be  thou  there  "until  I  bring  thee 
word  :  for  Herod  will  seek  the  young  child  to  destroy  him.  When 
he  arose,  he  took  the  young  child  and  his  mother  by  night,  and  de- 
parted into  Egypt :  and  was  there  until  the  death  of  Herod.  But 
when  Herod  was  dead,  behold,  an  angel  of  the  Lord  appeareth  in  a 
dream  to  Joseph  in  Egypt,  saying,  Arise,  and  take  the  young  child 
and  his  mother,  and  go  into  the  land  of  Israel:  for  they  are  dead 
which  sought  the  young  child's  life.  And  he  arose,  and  took  the 
young  child  and  his  mother,  and  came  into  the  land  of  Israel.  But 
when  he  heard  that  Archelaus  did  reign  in  Judea,  in  the  room  of  his 
father  Herod,  he  was  afraid  to  go  thither  :  notwithstanding,  being 
warned  of  God  in  a  dream,  he  turned  aside  into  the  parts  of  Galilee  : 
and  he  came  and  dwelt  in  a  city  called  Nazareth:  that  it  might, 
be  fulfilled  which  was  spoken  by  the  prophets,  He  shall  be  called 
a  Nazarene." 

And  how  was  he  here  brought  up  ?  The  Scripture  is  little  adapted 
to  gratify  our  curiosity.  A  veil  is  thrown  over  the  private  life  of 
Jesus  which  it  is  impossible  to  draw  aside.  Nothing  can  be  more 
idle  and  absurd  than  the  Popish  legends  concerning  his  infant  man- 
ners and  miracles.  "  And  when  he  was  twelve  years  old  he  was 
found  in  the  temple,  in  the  midst  of  the  doctors,  both  hearing  them 
and  asking  them  questions ;  and  all  that  heard  him  were  astonish- 
ed at  his  understanding  and  answers" — "  And  he  said  unto  Joseph 
and  Mary,  How  is  it  that  ye  sought  me  ?  wist  ye  not  that  I  must 
be  about  my  Father's  business  ?"  "  And  he  went  down  with  them, 
and  came  to  Nazareth,  and  was  subject  unto  them."  "  But  his 
mother  kept  all  these  sayings  in  her  heart."  "  And  Jesus  increas- 
ed in  wisdom  and  stature,  and  in  favour  with  God  and  man" — This 
is  all  the  Holy  Ghost  has  seen  fit  to  communicate  concerning  the 
thirty  first  years  of  his  life.  He  had  no  public  education ;  and 
therefore  it  was  asked  by  those  who  could  not  be  ignorant  of  the 
fact,  "  How  knoweth  this  man  letters  never  having  learned?"   And 


SEPTEMBER  1.  121 

as  Joseph  and  Mary  were  poor,  it  is  not  likely  that  he  lived  in  in- 
dolence :  nothing  is  so  inconsistent  with  a  Christian  life  as  doing 
nothing  and  having  nothing  to  do.  His  reputed  father  was  a  car- 
penter, and  once  the  name  is  applied  to  himself.  We  are  some- 
times amazed,  considering  the  brevity  of  his  life,  that  he  should 
not  have  entered  on  his  ministry  till  his  thirtieth  year.  But  it  was 
the  same  with  his  forerunner  John,  whose  life  was  yet  shorter. 
God's  thoughts  are  not  our  thoughts :  and  we  are  unable  to  assign, 
without  presumption,  full  and  precise  reasons  for  any  of  his  dis- 
pensations. But  surely  we  may  learn  that  importance  and  useful- 
ness are  not  confined  to  publicity — that  we  must  be  willing  to  be 
hid  as  well  as  displayed — that  a  great  work  requires  much  prepa- 
ration— and  that  before  we  teach  we  must  learn — "  not  a  novice, 
lest,  being  lifted  up  with  pride,  he  fall  into  the  condemnation  of  the 
devil." 

But  seeing  this  was  the  place  where  he  was  brought  up,  why  is 
it  said  "  and  he  came  to  Nazareth  ?"  Because  he  had  been  absent. 
He  went  to  Bethabara,  beyond  Jordan,  to  be  baptized  of  John. 
After  this  he  was  forty  days  and  forty  nights  in  the  wilderness, 
tempted  of  the  devil.  Then  he  "  returned  in  the  power  of  the  Spi- 
rit into  Galilee  :  and  there  went  out  a  fame  of  him  through  all  the 
region  round  about.  And  he  taught  in  their  synagogues,  being 
glorified  of  all."  The  case  was  this.  Though  he  was  full  of  cour- 
age, he  was  to  deal  prudently.  He  knew  that  a  prophet  is  not 
without  honour,  save  in  his  own  country,  and  among  his  own 
kindred.  Familiarity,  if  it  does  not  produce  contempt,  reduces  ve- 
neration. They  who  have  seen  a  man  in  his  youth,  and  mingled 
with  him  in  common  life,  are  less  likely  to  reverence  him  as  a 
teacher  of  religion.  It  might  have  been  supposed  that  our  Lord 
would  have  furnished  an  exception  to  this  proverb,  owing  to  his 
wisdom  and  sanctity — But  what  to  many  are  wisdom  and  sanctity 
— Yea,  and  divinity  too,  if  unconnected  with  worldly  recommenda- 
tions ?  He  knew  what  was  in  man,  and  was  acquainted  with  the 
prejudices  of  the  Nazarenes  against  him.  And  therefore  he  did  not 
begin  his  public  career  at  home.  For  a  considerable  time  he  visited 
other  parts  ;  till,  by  his  preaching  and  miracles,  he  had  acquired  a 
renown  which  would  serve  favourably  to  introduce  him  among  his 
townsmen  and  relations — Thus  he  came  to  Nazareth,  where  he  had 
been  brought  up — 

And  what  did  he  there  ?  "He  went  into  the  synagogue  on  the 
sabbath  day."  Surely  his  example  has  the  force  of  a  law  to  all  his 
followers ;  especially  as  we  are  here  informed  that  it  was  "  his 
custom"  to  do  this.  But  do  all  who  wear  his  name  constantly  ob- 
serve "  the  holy  of  the  Lord,"  and  repair  to  "  the  place  where  his 
honour  dwelleth,"  for  devotion  and  instruction  ?  Are  they  not 
often  detained  by  trifling  excuses,  which  they  know,  and  their  do- 
mestics know,  would  keep  them  from  nothing — but  the  sanctuary  ? 
Surely  these  things  are  as  proper  for  us  as  for  him ;  and  we  need 
the  frequency  of  them  as  much  as  he  did — 

"  And  he  stood  up  for  to  read."  Reading  the  Scriptures  was  al- 
ways a  part  of  the  synagogue  service  :  and  it  tended  much  to  main- 
tain the  knowledge  of  Moses  and  the  prophets.  It  deservedly  and 
commendably  occupies  a  large  share  of  the  Liturgy  of  the  Estab- 

Vol.  II.  11 


122  SEPTEMBER  2. 

lished  Church.  It  should  be  a  part  of  our  employment  whenever 
we  assemble  and  meet  together  for  the  worship  of  God.  It  is  a 
great  advantage  to  the  ignorant  and  illiterate  who  cannot  read  for 
themselves.  It  honors  the  written  Word  as  the  supreme  authority 
in  our  religion.  It  removes  prejudice,  by  showing  the  people 
where  the  preacher  finds  his  doctrine,  and  that  even  his  language 
harmonizes  with  the  words  the  Holy  G-host  useth.  It  solemnizes 
the  mind,  and  prepares  the  heart  for  devotion  and  instruction. 

Let  us  be  always  in  time  for  this  part  of  divine  service. 

And  let  us  love  the  Scriptures,  and  read  them  more  than  we  have 
done  in  our  closets  and  in  our  families.     They  are  the  charter  of 
our  privileges,  the  warrant  of  our  hopes,   our  guide  and  guard 
through  the  wilderness,  our  song  in  the  house  of  our  pilgrimage.  ( 
"  More  to  be  desired  are  they  than  gold,  yea,  than  much  fine  gold ; 
sweeter  also  than  honey  and  the  honeycomb."     "  This  book  of  the 
law  shall  not  depart  out  of  thy  mouth ;  but  thou  shalt  meditate : 
therein  day  and  night,  that  thou  mayest  observe  to  do  according  to  \ 
all  that  is  written  therein :  for  then  thou  shalt  make  thy  way  pros- 
perous, and  then  thou  shalt  have  good  success." 


September  2. — "The  people  that  do  know  their  God  shall  be  strong  and  do 
exploits." — Daniel  xi.  32. 

These  words  stand  in  the  midst  of  a  prophecy  respecting  Anti- 
gonus,  that  bitter  enemy  of  the  Jews.  A  recital  of  his  cruelties 
would  harrow  up  all  our  feelings.  Suffice  it  to  observe  that  God 
would  never  permit  such  wretches  to  exist  could  he  not  bring  good 
out  of  evil,  and  make  the  wrath  of  man  to  praise  him.  "  O  Lord, 
thou  hast  ordained  them  for  judgment ;  and,  0  mighty  God,  thou 
hast  established  them  for  correction."  As  fire  separates  the  dross 
from  the  ore,  and  the  fan  expels  the  chaff  from  the  wheat,  so  per- 
secution serves  to  distinguish  between  the  true  servants  of  God 
and  mere  professors.  Hence  this  tyrant  would  discover  the  faith- 
less Jews  :  "  And  such  as  do  wickedly  against  the  covenant  shall 
be  corrupt  by  flattery" — But  not  so  with  the  upright  in  heart. 
Their  piety  would  be  unyielding  and  invincible,  resisting,  his  usur- 
pations, and  bearing  his  menaces  and  sufferings  :  "  But  the  peo- 
ple that  do  know  their  God  shall  be  strong,  and  do  exploits." 

"  Exploits"  are  rare,  difficult,  remarkable,  and  illustrious  actions. 
And  for  these  God's  people  are  prepared  by  their  knowledge  of  him, 
and  the  strength  they  derive  from  him.  They  are  not  common 
characters,  but  a  peculiar  people.  They  "  do  more  than  others ;" 
they  "  are  men  wondered  at."  Noah  builds  an  ark,  and  sails  over 
a  deluged  earth.  Moses  divides  the  red  sea,  and  fetches  water  out 
of  a  flinty  rock.  Elisha  made  iron  to  swim.  Elijah  carried  the 
key  of  the  clouds  for  three  years  and  six  months,  and  drought  and 
rain  came  at  his  bidding.  Joshua  ordered  the  sun  to  stand  still 
while  he  finished  his  victory.  "  And  what  shall  I  more  say  ?  for 
the  time  would  fail  me  to  tell  of  Gedeon,  and  of  Barak,  and  of 
Samson,  and  of  Jephthae ;  of  David  also,  and  Samuel,  and  of  the 
prophets :  who  through  faith  subdued  kingdoms,  wrought  right- 


SEPTEMBER  2.  123 

eousness,  obtained  promises,  stopped  the  mouths  of  lions,  quenched 
the  violence  of  fire,  escaped  the  edge  of  the  sword,  out  of  weakness 
were  made  strong,  waxed  valiant  in  fight,  turned  to  flight  the 
armies  of  the  aliens.  Women  received  their  dead  raised  to  life 
again :  and  others  were  tortured,  not  accepting  deliverance  ;  that 
they  might  obtain  a  better  resurrection :  and  others  had  trial  of 
cruel  mockings  and  scourgings,  yea,  moreover  of  bonds  and  impri- 
sonment ;  they  were  stoned,  they  were  sawn  asunder,  were  tempted, 
were  slain  with  the  sword ;  they  wandered  about  in  sheepskins  and 
goatskins;  being  destitute,  afflicted,  tormented  ;  of  whom  the  world 
was  not  worthy." 

They  have  done,  therefore,  exploits  as  sufferers.  And  here  we 
need  not  refer  to  the  book  of  martyrs,  but  to  common  and  private 
life.  The  afflictions  of  the  righteous  have  been  often  many  and 
peculiarly  trying  ;  but  they  have  surprised  the  world,  who  are  ready 
to  deem  their  experience  and  conduct  under  them  unaccountable 
and  incredible.  They  have  not  only  submitted,  but  acquiesced ; 
they  have  not  only  exercised  patience,  but  "  all  longsuffering  with 
joyfulness."  "  When  troubled  on  every  side,"  they  have  "  not  been 
distressed."  Yea,  they  have  "gloried  in  tribulation  also  :"  and  been 
able  "  in  every  thing  to  give  thanks."  We  admire  those  who  mag- 
nanimously bear  the  necessary  excision  of  a  limb.  But  the  Chris- 
tian himself  is  the  operator,  as  well  as  the  subject :  he  plucks  out 
his  right  eye  ;  he  cuts  off  his  right  hand ;  he  crucifies  the  flesh  with 
the  affections  and  lusts. 

They  have  done  exploits  as  scholars.  It  would  be  deemed  no 
easy  thing  to  acquire  an  entirely  new  language,  especially  when 
advanced  in  life.  But  we  have  known  Christians,  even  after  they 
have  been  old,  acquiring  "  the  language  of  Canaan,"  not  a  word  of 
which  they  knew  before,  and  speaking  it  fluently,  and  with  little  of 
their  native  dialect.  Decyphering  is  a  difficult  act.  Dr.  Wallis, 
the  celebrated  mathematician,  was  many  months  ascertaining  from 
the  characters  the  sense  of  a  French  dispatch  which  had  fallen  into 
our  hands.  But  Christians  can  read  and  explain  the  most  perplex- 
ing dispensations  of  Providence,  and  can  discern  the  salvation  of 
God,  even  in  the  hand  which  seems  lifted  up  to  destroy — "  Though 
he  slay  me,  yet  will  I  trust  in  him."  "  To  the  upright  there  aris* 
eth  light  in  the  darkness." 

They  do  exploits  as  merchants.  They  traffie  not  for  time,  but 
eternity.  They  trade  not  to  the  ends  of  the  earth,  but  beyond  the 
heavens.  They  deal  not  in  corruptible  things,  such  as  this  world's 
goods,  but  in  all  spiritual  blessings.  They  run  no  risks,  but  are 
sure  to  gain  unsearchable  riches.  One  bargain  alone  is  enough  to 
signalize  and  immortalize  them :  "  The  kingdom  of  heaven  is  like 
unto  a  merchant  man,  seeking  goodly  pearls :  who,  when  had  found 
one  pearl  of  great  price,  went  and  sold  all  that  he  had,  and  bought 
it." 

They  do  exploits  as  travellers.  The  march  of  the  ten  thousand 
Greeks  under  Zenophon ;  the  journey  of  the  Israelites  from  Egypt 
to  Canaan  under  Moses ;  the  return  of  the  Jews  from  Babylon  to 
Jerusalem  under  Zerubbabel,  were  in  the  eye  of  angels  far  inferior 
to  the  passage  of  a  soul  from  a  state  of  nature  into  the  glory  that 


124  SEPTEMBER  2. 

shall  be  revealed.  What  a  distance  to  reach  !  What  difficulties  to 
pass  through  !     What  an  end  to  attain  ! 

They  do  exploits  as  warriors.  Is  it  a  great  thing  to  take  a  city  ? 
But  "  he  that  is  slow  to  anger  is  better  than  the  mighty,  and  he  that 
Tuleth  his  own  spirit  than  he  that  taketh  a  city."  Is  it  a  thing  of 
renown  to  take  a  kingdom  ?  But  "  the  kingdom  of  heaven  suffer- 
eth  violence,  and  the  violent  take  it  by  force."  "  Who  is  he  that 
overcometh  the  world  ?  He  that  believeth  that  Jesus  is  the  Son  of 
God."  Yet  this  is  only  one  of  his  adversaries  :  "  for  he  wrestles 
not  against  flesh  and  blood,  but  against  principalities,  against  pow- 
ers, against  the  rulers  of  the  darkness  of  this  world,  against  spi- 
ritual wickedness  in  high  places."  A  victor  has  sometimes  barely 
vanquished ;  another  conflict  would  have  ruined  him.  But  the 
Christian  having  done  all  stands,  and  could  defeat  as  many  more — 
Yea,  in  all  these  things  he  is  more  than  conqueror 

They  have  often  also  distinguished  themselves  as  donors  and 
benefactors.  Witness  the  Israelitish  women  at  the  erection  of  the 
tabernacle.  "Moses  made  the  laver  of  brass,  and  the  foot  of  it  of 
brass,  of  the  looking-glasses  of  the  women  which  assembled  at  the 
door  of  the  tabernacle  of  the  congregation."  When  we  consider  the 
value  of  a  looking-glass  to  a  female,  that  it  is  the  first  and  last  ob- 
ject she  regards  as  she  enters  and  leaves  an  apartment,  how  desira- 
ble it  is  that  she  should  impress,  and  how  necessary  it  is  to  be  able 
to  adjust  every  article  of  attire  ;  what  self-denial  was  here  !  For 
we  are  to  judge  of  things  not  by  their  intrinsic  worth,  but  the  esti- 
mation in  which  they  are  holden — It  was  saying  we  care  not  how 
we  appear  if  the  service  of  God  be  provided  for.  What  immense 
treasures  did  David  lay  up  in  his  lifetime  and  leave  at  his  death  for 
the  building  of  the  temple,  as  you  may  see  in  the  last  chapter  of  the 
first  book  of  the  Chronicles.  And  read  what  Paul  speaks  of  the 
poor  Macedonians :  "  In  a  great  trial  of  affliction,  the  abundance  of 
their  joy,  and  their  deep  poverty,  abounded  unto  the  riches  of  their 
liberality.  For  to  their  power,  I  bear  record,  yea,  and  beyond  their 
power,  they  were  willing  of  themselves ;  praying  us  with  much  in- 
treaty  that  we  would  receive  the  gift,  and  take  upon  us  the  fellow- 
ship of  the  ministering  to  the  saints."  But  see  the  people  at  the 
treasury.  Many  gave,  and  the  rich  cast  in  much ;  but  a  poor 
widow  cast  in  two  mites;  and  this  was  the  exploit  of  the  day.  For 
they  gave  of  their  abundance ;  but  she  gave  all  she  had,  even  all 
her  living.  There  may  be  wonders  and  prodigies  of  kindness  and 
liberality  where  very  little  is  given  if  there  be  a  willing  mind.  The 
Lord  looketh  to  the  heart. 

These  exploits  therefore  are  not  confined  to  any  particular  rank. 
No  condition,  however  humble,  is  excluded  from  moral  and  reli- 
gious distinction.  The  poor  as  well  as  the  rich,  servants  as  well 
as  masters,  can  be  truly  great.  They  can  be  "  great  in  the  sight 
of  the  Lord  "  and  can  obtain  "  the  honour  that  cometh  from  God 
only." 


SEPTEMBER  3.  125 

SEPTEiMBEH  3. — "  Who  is  a  God  like  unto  thee,  that  pardoneth  iniquity?" 

Micah  vii.  18. 

To  whom  will  ye  liken  me  ?  or  shall  I  be  equal,  saith  the  Holy 
One  ?  God  is  a  being  incomparable  in  his  essence,  his  perfections, 
his  works,  and  his  ways.  Hence  the  sacred  writers  are  constantly 
expressing  their  admiration  of  him.  Sometimes  they  extol  the  dis- 
plays of  his  wisdom ;  sometimes  those  of  his  power ;  sometimes 
those  of  his  holiness.  But  they  never  utter  themselves  more  forci- 
bly and  feelingly  than  in  the  praise  of  his  goodness.  Hence  Da- 
vid exclaims :  "  Oh  how  great  is  thy  goodness,  which  thou  hast 
laid  up  for  them  that  fear  thee ;  which  thou  hast  wrought  for  them 
that  trust  in  thee  before  the  sons  of  men !"  And  if  this  be  exem- 
plified in  the  provisions  of  nature  and  providence,  how  much  more 
in  "  the  exceeding  riches  of  his  grace  ?"  "  Herein  is  love." — 
"  Who  is  a  God  like  unto  thee,  that  pardoneth  iniquity?" 

— Pardon  regards  guilt.  Guilt  is  obnoxiousness  to  the  penalty  of 
the  law  we  have  transgressed  :  for  the  soul  that  sinneth  it  shall  die. 
Pardon  frees  us  from  the  sentence  of  condemnation,  absolves  us 
from  all  liableness  to  suffer ;  and  gives  us  the  security  arising  from 
innocency.  Now  in  the  exercise  of  this,  God  is  supreme  and  un- 
rivalled.    None  pardons  like  him. 

None  so  peculiarly.  He  displays  at  once  his  justice  and  his 
mercy :  his  justice  with  regard  to  our  surety,  his  mercy  with  regard 
to  us.  He  laid  on  him  the  iniquity  of  us  all ;  and  was  pleased  to 
bruise  him,  and  put  him  to  grief,  and  make  his  soul  an  offering  for 
sin.  Thus  he  magnifies  his  law,  preserves  the  honour  of  his  go- 
vernment, declares  his  righteousness,  and  shows  himself  just  in 
justifying  the  ungodly;  and  the  offender  is  not  allowed  to  escape 
without  being  reminded  that  he  had  forfeited  his  life,  and  owes 
every  thing  he  has  to  mere  favour.  For  with  regard  to  himself 
this  pardon  is  an  act  of  mercy.  The  law  was  holy,  and  just,  and 
good,  and  entirely  worthy  of  God ;  and  this  was  true  of  the  penalty 
as  wrell  as  of  the  precept.  He  could  righteously  have  inflicted  the 
penalty  upon  the  person  of  the  transgressor ;  and  his  willingness  to 
release  him,  and  admit  a  substitute,  was  an  exercise  of  pure  grace, 
to  which  he  was  not  obliged.  Besides,  if  he  required  an  atonement 
he  provided  the  propitiation,  and  it  was  his  own  Son,  whom  he 
spared  not.  How  wonderful  is  this  !  A  king  cannot  thus  at  once 
equally  display  his  justice  and  his  mercy.  If  he  punishes  the  rebel 
he  shows  his  justice,  if  he  spares  him  he  shows  his  mercy  ;  but  he 
cannot  equally  evince  both  in  the  same  instance — This  is  the  pre- 
rogative of  God  only— But 

**  Here  the  whole  deity  is  known ; 
Nor  dares  a  creature  guess, 
Which  of  the  glories  brightest  shone, 
The  justice  or  the  grace." 

None  pardons  like  him — None  so  readily.  Men,  if  not  implaca- 
ble, are  yet  commonly  backward  to  forgive.  They  often  assume 
airs  of  haughtiness ;  require  the  offender  to  feel  the  effects  of  his 
misconduct ;  exact  from  him  the  most  trying  humiliations  ;  and  al- 
ways think  it  enough  to  comply  after  they  have  been  frequently 

11* 


126  SEPTEMBER  3. 

and  earnestly  implored.  Every  thing  shows  that  it  is  their  strange 
work,  and  not  natural  to  them.  But  the  Lord  not  only  waits  to  be 
gracious,  and  is  exalted  to  have  mercy,  but  is  ready  to  forgive.  It 
is  true  that  he  requires  confession  and  submission — and  must  re- 
quire them ;  but  it  is  equally  true  that  he  himself  encourages  and 
excites  them.  The  first  advance  is  always  from  him  ;  and  he  not 
only  makes  the  overture,  but  beseeches  us  to  be  reconciled. 

None  pardons  like  him — None  so  perfectly.  He  forgives  our 
trespasses,  however  numerous,  and  however  aggravated.  "  Come," 
says  he,  "  and  let  us  reason  together ;  though  your  sins  be  as  scar- 
let, they  shall  be  as  white  as  snow ;  though  they  be  red  like  crim- 
son, they  shall  be  as  wool."  In  confirmation  of  this  assurance  he 
has  added  examples,  and  shows  us  in  his  word  characters  the  most 
criminal  and  hopeless  obtaining  mercy.  He  also  tells  us  that  in 
this  dispensation  he  is  not  to  be  judged  of  by  a  human  standard  ; 
men's  usages  and  conceptions  with  regard  to  forgiveness  being  in- 
finitely below  his  own :  "  Let  the  wicked  forsake  his  way,  and  the 
unrighteous  man  his  thoughts :  and  let  him  return  unto  the  Lord, 
and  he  will  have  mercy  upon  him ;  and  to  our  God,  for  he  will 
abundantly  pardon.  For  my  thoughts  are  not  your  thoughts,  nei- 
ther are  your  ways  my  ways,  saith  the  Lord.  For  as  the  heavens 
are  higher  than  the  earth,  so  are  my  ways  higher  than  your  ways, 
and  my  thoughts  than  your  thoughts."  So  he  pardons  fully  and 
for  ever.  As  far  as  the  East  is  from  the  West,  so  far  he  removes 
our  transgressions  from  us.  He  throws  them  behind  his  back.  He 
casts  them  into  the  depths  of  the  sea.  If  sought  for  they  shall  not 
be  found.  He  not  only  forgives  them,  but  forgets  them ;  he  remem- 
bers them  no  more  for  ever.  He  retains  no  anger,  no  indisposition 
towards  us.  He  delights  in  us  as  if  we  had  never  sinned.  He  re- 
stores us  to  the  most  intimate  friendship.  He  allows  us  not  only 
to  dwell  in  his  house,  but  to  lean  upon  his  arm,  and  repose  on  his 
bosom. 

There  are  some  who  not  only  believe  all  this,  but  know  the  truth 
of  it  from  their  own  experience.  They  were  once  children  of  wrath, 
even  as  others ;  but  they  were  made  to  see  and  feel  their  desert, 
and  to  cry,  with  the  publican,  God  be  merciful  to  me  a  sinner.  And 
they  were  heard  and  accepted  in  the  Beloved.  They  are  now 
passed  from  death  unto  life,  and  their  grateful  hearts  are  saying, 
"  O  Lord,  I  will  praise  thee :  though  thou  wast  angry  with  me, 
thine  anger  is  turned  away,  and  thou  comfortedst  me.  Behold, 
God  is  my  salvation ;  I  will  trust,  and  not  be  afraid :  for  the  Lord 
Jehovah  is  my  strength  and  my  song ;  he  also  is  become  my  sal- 
vation." 

Blessed  are  they  whose  iniquities  are  forgiven  !  But  how  dread- 
ful is  the  condition  of  those  who  are  strangers  to  this  remission. 
You  lie  open  every  moment  to  all  the  afflictions  of  life,  the  sting 
of  death,  and  the  damnation  of  hell.  How  is  it  you  can  enjoy  any 
thing  like  pleasure  by  day,  or  sleep  at  night,  while  you  know  that 
lying  down  and  rising  up  the  wrath  of  God  abideth  on  you.  But  if 
willing  to  return  you  need  not  despair.  There  is  forgiveness  with 
him.  O  hear  his  voice.  Come  and  seek  a  share  of  this  blessedness 
for  yourselves.  He  will  in  no  wise  cast  you  out.  But  the  time 
wherein  he  may  be  found  is  short  and  uncertain.     Therefore  seek 


SEPTEMBER  4.  127 

ye  the  Lord  while  he  may  be  found,  call  ye  upon  him  while  he  is 
near.  "  Behold,  now  is  the  accepted  time,  behold  now  is  the  day  of 
salvation." 


September  4. — "  And  David  was  preatly  distressed." — 1  Sam.  xxx.  6. 

In  a  fit  of  despondency  and  imprudence,  having  resolved  to  es- 
cape into  the  land  of  the  Philistines,  David  went  to  Achish,  king  of 
Gath.  After  dwelling  some  time  in  the  royal  city,  he  requested  the 
king  to  give  him  some  place  in  the  country  for  his  residence  :  and 
Achish  gave  him  Ziklag.  After  dwelling  there  a  full  year  and  four 
months,  war  broke  out  between  the  Philistines  and  the  Israelites, 
and  he  was  called  upon  by  Achish  to  accompany  him  to  battle,  and 
was  made  the  commander  of  his  body  guard.  Here  he  was  thrown 
into  the  utmost  perplexity.  He  found  himself  under  obligation  to 
Achish;  yet  could  not  serve  him  without  violating  his  conscience. 
If  he  fought  against  Israel,  where  were  his  patriotism  and  piety  ? 
And  if  he  turned  against  the  Philistines  where  were  his  fidelity  to 
his  master,  and  his  gratitude  to  his  benefactor  ?  God,  who  is  al- 
ways better  to  us  than  our  fears,  and  has  all  hearts  under  his  con- 
troul,  extricated  him  from  this  dilemma,  through  the  jealousy  of  the 
lords  of  the  Philistines,  who  insist  on  his  being  sent  back.  But 
while  exulting  in  his  escape  from  one  difficulty  another  befals  him  : 
and  we  need  not  wonder  at  his  being  "  greatly  distressed"  when 
we  glance  at  the  ingredients  and  circumstances  of  the  affliction. 

For  when  he  arrived  at  Ziklag  the  "  Amalekites  had  smitten  it 
and  burnt  it  with  fire."  It  is  never  safe  to  boast  of  to-morrow ;  for 
we  know  not  what  a  day  may  bring  forth.  Little  ean  we  imagine, 
when  at  any  time  we  -leave  our  home,  what  may  occur  before  we 
return.  It  is  a  mercy  if  no  evil  befals  us,  and  no  plague  comes 
nigh  our  dwelling,  and  we  find  our  tabernacle  in  peace.  But  Nao- 
mi, when  her  neighbours  were  congratulating  her  upon  her  return, 
exclaimed,  "  Call  me  not  Naomi,  call  me  Marah ;  for  the  Lord  hath 
dealt  very  bitterly  with  me.  I  went  out  full,  and  the  Lord  hath 
brought  me  home  again  empty."  And  David,  when  he  returned  to 
his  residence,  found  his  house  and  all  his  property  consumed  to 
ashes  !     Nor  was  this  all — 

They  had  taken  away  the  women  and  the  children  captives. 
Persons  may  be  tried  not  only  in  their  circumstances,  but  in  their 
connections ;  and  relative  distress  is  frequently  keener  than  even 
personal.  Some  of  us  have  been  bereaved,  but  it  was  in  the  course 
of  nature.  The  objects  of  our  attachment  died  in  peace.  We 
watched  their  bed  of  languishing  with  tenderness  ;  we  closed  their 
eyes ;  we  laid  them  in  the  grave ;  and  have  often  repaired  to  the 
spot  that  contains  their  endeared  dust.  But  David's  family  was 
carried  off  by  an  infamous  and  cruel  banditti  to  be  sold  or  used  as 
slaves.  Yea,  he  knew  not  at  the  time  but  they  had  been  degraded, 
violated,  tortured,  or  even  put  to  death. 

The  complicated  calamity  was  also  perfectly  unthought  of-—"  For 
man  also  knoweth  not  his  time :  as  the  fishes  that  are  taken  in  an 
evil  net,  and  as  the  birds  that  are  caught  in  the  snare ;  so  are  the 
sons  of  men  snared  in  an  evil  time,  when  it  falleth  suddenly  upon 
them."     After  a  march  of  three  days,  cheered  by  every  step  that 


128  SEPTEMBER  4. 

brought  him  nearer  home,  and  rejoicing  in  the  eager  hope  of  find- 
ing rest  in  his  dwelling,  and  delight  in  the  embraces  and  hailings 
of  his  household,  all  this  mass  of  misery  meets  him  like  a  spectre 
instantly  rising  up  in  the  road.  He  knew,  he  suspected  nothing  of 
the  whole,  till  his  eyes  told  him  by  the  ruins,  and  his  ears  by  the 
tale  of  the  roofless  sufferers,  of  the  captivity  of  his  family.  We  are 
prepared  for  what  comes  on  gradually,  and  to  be  forewarned  is  to 
be  forearmed.  But  what  befals  us  unawares  often  upsets  the  mind, 
and  we  have  hardly  the  power  of  reflection,  through  which  alone 
religion  can  operate.  When  the  sky  is  lowering,  and  the  waves 
begin  to  curl,  and  rise,  and  roll,  the  mariner  takes  in  the  sail :  but 
here  the  storm  burst  without  a  signal. 

In  addition  to  all  this,  he  had  to  bear  the  reproaches  and  menaces 
of  his  attendants  and  townsmen  :  "  for  the  people  spake  of  stoning 
him,  because  the  soul  of  all  the  people  was  grieved,  every  man  in 
his  sons  and  in  his  daughters."  We  can  excuse  their  grief,  but 
what  can  we  say  of  the  brutality  of  their  purpose  ?  How  unen- 
viable are  the  situations  of  public  and  official  characters  !  If  ever 
they  sleep,  it  is  seldom  on  beds  of  roses :  or  if  they  do,  the  roses 
retain  their  thorns,  and  the  fragrance  ill  pays  for  the  piercings.  Is 
good  accomplished  or  a  glory  gained?  They  divide  it  with  others, 
or  share  it  with  chance.  Does  disaster  or  calamity  occur  ?  All  is 
imputed  to  them,  even  to  the  result  of  pure  accident.  They  are 
made  answerable,  not  only  for  wisdom  and  diligence,  but  for  suc- 
cess, for  events,  yea,  for  the  seasons  and  elements  themselves. 
How  often  did  the  Jews  talk  of  stoning  Moses  !  If  they  wanted 
bread,  or  water,  or  met  with  any  difficulty,  he  was  the  cause  or  the 
occasion  of  it.  Vulgar  and  ignorant  minds  must  always  have  some 
object  at  hand  against  which  to  vent  their  feelings. 

Finally,  we  see  the  deep  impression  the  catastrophe  made  upon 
the  mind  of  David — "  Then  David  and  the  people  that  were  with 
him  lifted  up  their  voice  and  wept,  until  they  had  no  power  to 
weep."  He  wept  thus  though  a  brave  man  :  true  courage  is  always 
tender.  And  he  wept  thus  though  a  good  man :  grace  does  not  de- 
prive a  man  of  sensibility  :  resignation  and  patience  cannot  be  ex- 
ercised without  much  feeling.  The  degree  of  grief  is  not  always 
to  be  judged  of  by  cries  and  tears.  In  general  noisy  sorrow  is  su- 
perficial, as  the  deeper  stream  is  the  more  silent.  But  it  was  other- 
wise here — "  David  was  greatly  distressed" — 

Yet  he  was  a  man  after  God's  own  heart.  If  it  were  a  rare 
thing  for  the  godly  to  suffer,  we  might  draw  from  our  sufferings  sus- 
picions concerning  our  relation  to  God.  But  what  son  is  he  whom 
the  father  chasteneth  not?  Since  through  much  tribulation  the 
heirs  of  glory  must  enter  the  kingdom,  these  trials  should  rather  be 
viewed  as  way  marks.  They  are  really  the  effects  and  tokens  of 
love.  We  shall  see  this  hereafter;  we  should  believe  it  now:  and 
till  we  walk  by  sight  we  should  be  concerned  to  walk  by  faith . 

"  They  all  are  most  needful ;  not  one  is  in  vain." 

They  are  to  try  our  trust,  to  exercise  and  strengthen  our  principles, 
and  to  bring  us  to  the  throne  of  the  heavenly  grace.  And  well 
will  it  be  if  we  are  led  to  follow  the  example  of  David,  as  it  will 


SEPTEMBER  5.  129 

appear  in  the  next  article— But  "  David  encouraged  himself  in  the 
Lord  his  God." 


September  5.— "But  David  encouraged  himaelf  in  the  Lord  his  God." 

1  Sam.  xxx.  6. 

It  was  a  dreadful  day  for  David  and  his  fellow-sufferers,  as  we 
have  seen  in  the  foregoing  article.  But  if  the  rest  had  no  God  in 
this  time  of  evil  he  had  one  ;  David  encouraged  himself  in  the  Lord 
his  God.  He  seldom  addressed  him  in  the  Psalms  without  say- 
ing, "  My  God."  The  same  privilege  have  all  his  people  :  they 
have  a  God  who  claims  them,  and  a  God  whom  they  claim — "  God, 
even  our  own  God  shall  bless  us."  "  This  God  is  our  God  for  ever 
and  ever;  he  will  be  our  guide,  even  unto  death." 

"  All  people  will  walk  every  one  in  the  name  of  his  god."  All 
have  some  rock ;  but  "  their  rock  is  not  as  our  rock,  our  enemies 
themselves  being  judges."  They  who  love  and  serve  the  creature 
more  than  the  Creator  are  really  worshippers  of  idols ;  and  what 
wonder  if  the  God  they  have  forsaken  for  very  vanity  should  say 
to  them,  in  their  distress,  "  Where  are  thy  gods  that  thou  hast  made 
thee  ?  Let  them  arise  if  they  can  save  thee  in  the  time  of  thy  trou- 
ble." Hence  they  faint  in  the  day  of  adversity.  All  their  resources 
are  found  worse  than  nothing.  A  Christian  would  rather  perish 
man  think  of  such  comforters  and  deliverers—"  God,"  says  he,  "  is 
the  strength  of  my  heart,  and  my  portion  for  ever" — "  It  is  good  for 
me  to  draw  near  to  God."  So  it  was  with  David—"  David  en- 
couraged himself  in  the  Lord  his  God." 

But  in  what  pertaining  to  the  Lord  his  God  did  he  encourage 
himself?  and  in  which'  all  his  followers  may  encourage  themselves 
also  ?  He  encouraged  himself  in  his  relations.  One  of  these  he  has 
mentioned,  describing  the  confidence  he  derived  from  it :  "  The 
Lord  is  my  shepherd ;  I  shall  not  want.  He  maketh  me  to  lie  down 
in  green  pastures:  he  leadeth  me  beside  the  still  waters.  He 
restoreth  my  soul :  he  leadeth  me  in  the  paths  of  righteousness  for 
his  name's  sake.  Yea,  though  I  walk  through  the  valley  of  the 
shadow  of  death,  I  will  fear  no  evil :  for  thou  art  with  me ;  thy  rod 
and  thy  staff  they  comfort  me."  He  encouraged  himself  in  his  per- 
fections. How  relieving  is  the  thought  of  a  Being  whose  mercy 
endureth  for  ever ;  whose  understanding  is  infinite ;  whose  power 
is  almighty  ;  whose  presence  is  every  where.  He  encouraged  him- 
self in  his  engagements.  They  are  great  and  numberless.  They 
are  adapted  to  all  that  we  can  feel  or  fear.  They  insure  grace  and 
glory;  and  withhold  no  good  thing  from  us.  Aaid  they  are  all  yea 
and  Amen,  in  Christ  Jesus.  And  therefore  David,  for  their  cer- 
tainty, calls  them  a  covenant,  which  used  to  be  confirmed  by  oath 
and  sacrifice;  and  says,  "  although  my  house  be  not  so  with  God, 
yet  hath  he  made  with  me  an  everlasting  covenant,  ordered  in  all 
things  and  sure  ;  for  this  is  all  my  salvation,  and  all  my  desire,  al- 
though he  make  it  not  to  grow."  He  encouraged  himself  in  the 
belief  of  his  providence.  He  knew  that  a  sparrow  falleth  not  to  the 
ground  without  our  heavenly  Father,  and  that  the  hairs  of  our  head 
are  all  numbered.  All  my  times,  said  he,  are  in  his  hand.  I  will 
cry  unto  God  most  high  ;  unto  God  that  perforraeth  all  things  for 


130  SEPTEMBER  6. 

me.  He  encouraged  himself  in  the  review  of  his  dealings.  First, 
his  dealings  with  others.  "  Our  fathers  trusted  in  thee  and  thou 
didst  deliver  them."  Secondly,  his  dealings  with  himself.  "  O 
my  God,  my  soul  is  cast  down  within  me :  therefore  will  I  remem- 
ber thee  from  the  land  of  Jordan,  and  of  the  Hermonites,  from  the 
hill  Mizar.  Because  thou  hast  been  my  help,  therefore  in  the 
shadow  of  thy  wings  will  I  rejoice." 

i*  Ah  !  Christian,  know  your  resource.  Hear  your  God  saying, 
Call  upon  me  in  the  day  of  trouble ;  I  will  deliver  thee ;  and  thou 
shalt  glorify  m. .  Make  use  of  him  as  your  "  hiding  place,"  your  "  rest- 
ing place,"  your  "  dwelling  place."  Beware  in  your  distress  of  crook- 
ed policy,  of  unlawful  means  of  relief,  of  impatience,  of  dejection. 
By  nothing  can  you  so  much  please  God  as  by  your  confidence  in  him ; 
and  by  nothing  can  you  so  recommend  your  religion  as  by  showing 
the  peace  of  God,which  passeth  all  understanding,  keeping  your  heart 
and  mind  through  Christ  Jesus.  Check  therefore  every  tendency, 
not  only  to  murmuring,  but  to  despondency  ;  and  after  the  example 
of  your  model  this  evening,  say,  "  What  time  I  am  afraid  I  will 
trust  in  thee."  "  Why  art  thou  cast  down,  0  my  soul?  and  why 
art  thou  disquieted  within  me  ?  Hope  thou  in  God  :  for  I  shall  yet 
praise  him,  who  is  the  health  of  my  countenance,  and  my  God." 


September  6. — "  The  Word  was  made  flesh,  and  dwelt  among  us." 

John  i.  14. 

There  is  something  peculiar  in  this  name — "  The  Word"  John 
is  the  only  one  that  applies  it  to  the  Messiah.  Yet  it  is  not  on  this 
account  the  less  entitled  to  regard,  for  John  wrote  as  he  was  moved 
by  the  Holy  Ghost ;  and  he  has  supplied  many  things  omitted  by 
the  three  former  Evangelists.  But  the  origin  of  the  title  has  given 
rise  to  much  inquiry.  Some  have  supposed  John  derived  it  from 
Plato  the  philosopher,  and  some  from  Philo  the  Jew.  Yet  why 
should  we  suppose  that  he  borrowed  the  term  at  all  ?  Why  not 
consider  it  as  one  of  the  words  the  Holy  Ghost  useth  ?  and  which 
it  is  possible  the  writer  did  not  fully  understand  himself? 

Yet  what  is  the  term  designed  to  intimate  ?  His  office  and  de- 
signation ?  That  as  by  his  reason  and  speech  a  man  displays  his 
mind  and  will,  so  Jesus  makes  known  the  mind  and  will  of  God  ? 
"  No  man  hath  seen  God  at  any  time ;  the  only  begotten  Son,  which 
is  in  the  bosom  of  the  Father,  he  hath  declared  him."  Three  things 
may  be  safely  observed. 

First,  John  uses  it  to  express  a  person.  Nothing  would  be  more 
forced  and  false  than  to  suppose  "  the  Word"  means  an  attribute 
only,  that  is,  the  wisdom  of  God.  Of  what  use  would  it  be  to  tell 
us  that  the  wisdom  of  God  was  in  the  beginning  with  him  ?  Could 
it  ever  have  been  separate  from  him  ?  And  how  could  this  wisdom 
be  made  flesh,  and  dwell  among  us  ? 

Secondly,  That  this  person  had  a  being  previously  to  his  birth.  For 
in  saying  the  Word  was  made  flesh,  John  intimates  that  he  was 
something  before  this  took  place.  Yea,  he  fully  expresses  this — 
"  In  the  beginning  was  the  Word" — In  the  beginning  of  what  ?  The 
Gospel  ?     No,  but  the  world — The  creation  of  all  things.     How 


SEPTEMBER  6.  131 

useless  and  absurd  to  say  that  he  was  in  the  beginning  of  his  own 
ministry ! 

Thirdly,  That  his  pre-existence  was  a  Divine  existence.  Observe 
the  name  of  God  is  given  to  him — and  "  the  Word  Avas  God."  And 
the  creation  is  ascribed  to  him  :  "  All  things  were  made  by  him ; 
and  without  him  was  not  any  thing  made  that  was  made.  In  him 
was  life  ;  and  the  life  was  the  light  of  men."  Could  all  this  be  af- 
firmed of  him,  without  the  possession  of  Deity  ?  Had  he  been  but 
a  man,  an  angel,  a  super-angelical  creature,  would  John  have  ex- 
pressed himself  in  a  way  so  proper  to  lead  men  into  error  and  idol- 
atry— telling  us  not  only  that  he  was  with  God,  but  that  he  was 
God,  and  making  him  the  fountain  of  all  life  and  being  ?  Is  not  this 
enough  to  entitle  him  to  all  adoration  and  praise  ? 

But  "  the  Word  was  made  Jlesh"  Sometimes  flesh  signifies  the 
corruption  of  human  nature  ;  as  when  it  is  said,  "  So  then  they 
that  are  in  the  flesh  cannot  please  God."  And  "  the  flesh  lusteth 
against  the  Spirit."  At  other  times  it  intends  only  the  composition 
or  constitution  of  humanity.  Thus  we  read,  "  Except  these  days 
should  be  shortened,  no  flesh  could  be  saved  f  that  is  no  human 
being.  And  thus  it  is  to  be  understood  here  :  and  as  the  Jews  used 
the  term  flesh  for  man,  there  would  be  nothing  strange  or  harsh  in 
the  phrase,  "  the  Word  was  made  flesh  :"  it  was  precisely  the  same 
as  saying,  The  Word  became  man — Campbell  therefore  renders  it, 
"  The  Word  became  incarnate." 

But  did  he  cease  to  be  what  he  was,  in  becoming  what  he  was  not  ? 
Here  was  union,  but  not  transformation.  He  was  God  before  he 
was  in  the  flesh,  and  he  was  God  after ;  but  he  assumed  our  nature 
into  personal  subsistence  with  his  own.  Because  the  children 
were  partakers  of  flesh  and  blood,  he  likewise  himself  also  took 
part  of  the  same.  He  took  not  on  him  the  nature  of  angels,  but  of 
the  seed  of  Abraham.  Hence  in  the  Scripture  many  things  are  as- 
cribed to  him  which  will  neither  agree  with  his  divinity  or  human- 
ity separately.  "  Unto  us  a  child  is  born  ;"  this  does  not  belong  to 
him  as  Divine.  And  his  name  shall  be  called  "  the  mighty  God ;" 
this  does  not  belong  to  him  as  man.  Man  is  a  spiritual  and  a  ma- 
terial being ;  spiritual  as  to  his  soul ;  material  as  to  his  body.  Yet 
no  confusion  is  produced  by  this  conjunction  :  both  retain  their  re- 
spective properties.  It  is  not  the  body  that  thinks  and  reasons ;  and 
it  is  not  the  soul  that  eats  and  drinks.  It  is  not  the  humanity  of  our 
Lord  that  is  every  where  present ;  and  it  was  not  his  divinity  that 
was  crucified.  He  died  as  man  ;  he  fills  all  things  as  God.  We 
pretend  not  by  these  reflections  fully  to  explain  the  subject :  but 
they  are  sufficient  to  show  that  there  is  no  contradiction  or  absolute 
impossibility  of  conception  in  the  case.  But  we  allow  with  the 
Apostle,  that  "  God  manifest  in  the  flesh  is  a  great  mystery" — And 
what  is  not  mysterious  ?  Who  can  explain  the  most  ordinary  ap- 
pearances and  the  most  undeniable  operations  of  nature  ?  But  this 
is  also  "  a  great  mystery  of  godliness."  It  meets  our  condition.  It 
hrings  down  Deity  to  our  reach.  It  renders  him  our  example,  our 
sympathizing  friend,  and  the  propitiation  for  our  sins.    And—     j 


132  "  SEPTEMBER  7. 

"  While  Jews  on  their  own  law  rely, 

And-  Greeks  of  wisdom  boast ; 
I  love  the  Incarnate  Mystery, 

And  there  I  fix  my  trust." 

"  And  dwelt  among  ws."  This  adds  to  his  humiliation — "  Will  God 
in  very  deed  dwell  with  man  upon  the  earth  ?  He  might  have  been 
incarnate,  and  have  dwelt  in  heaven,  and  among  angels.  But  he 
dwelt  among  us.  And  not  in  the  highest  style  of  our  being.  Some 
of  our  race  live  in  palaces  ;  but  he  had  not  where  to  lay  his  head. 
They  travel  in  ease  and  splendour ;  he  travelled  on  foot,  and  was 
"  weary  with  his  journey."  We  only  read  of  his  riding  once,  and 
then  it  was  on  a  colt,  the  foal  of  an  ass.  They  are  attended  with 
officers  of  state  ;  he  was  despised  and  rejected  of  men.  They  come 
to  be  ministered  unto,  but  he  to  minister,  and  to  give  his  life  a  ran- 
som for  many.  Dwelling  expresses  permanent  residence.  He  had 
appeared  of  old,  and  had  visited  the  children  of  men,  but  he  soon 
again  disappeared.  But  now  he  took  up  his  abode  with  us  for 
thirty-three  years,  well  satisfied  to  keep  out  of  heaven,  and  to  remain 
here  as  long  as  there  was  any  thing  for  him  to  do  or  suffer.  This 
shows  intercourse.  ^He  occasionally  retired  ;  but  it  was  to  prepare 
by  privacy  for  publicity.  He  never  refused  society.  He  was  pre- 
sent at  the  marriage  in  Cana  of  Galilee.  He  accepted  the  invita- 
tion of  Levi  when  he  made  a  great  feast  and  bade  many.  He  also 
received  sinners,  and  did  eat  with  them.  There  was  nothing  in 
him  like  extravagance,  or  sinful  indulgence ;  but  there  was  nothing 
monkish,  abstemious,  and  austere,  as  we  learn  from  the  compari- 
son and  reflection  :  "  John  came  neither  eating  nor  drinking,  and 
they  say,  He  hath  a  devil.  The  Son  of  man  came  eating  and  drink- 
ing, and  they  say,  Behold  a  man  gluttonous,  a  wine  bibber,  a  friend 
of  publicans  and  sinners."  This  was  a  slander,  but  as  he  went 
about  doing  good,  so  he  never  by  his  example  taught  his  followers 
to  shun  their  fellow-creatures,  and  exclaim,  "  Stand  by  thyself, 
come  not  near  tome;  I  am  holier  than  thou."  The  truth  is,  we 
are  to  be  in  the  world,  but  not  of  it.  The  religion  of  the  Gospel 
calls  us  both  out  of  the  world  and  into  the  world — out  of  the  world 
as  to  its  maxims  and  temper — into  it  as  a  field  of  labour  and  a 
sphere  of  usefulness,  where  we  are  to  be  diligent  in  business,  to  re- 
lieve the  distressed,  to  teach  the  ignorant,  to  reclaim  the  vicious. 
We  are  to  fill  our  days ;  and  live  as  long  as  we  breathe.  When 
Calvin  was  requested  to  leave  off  writing  and  correcting,  What,  said 
he,  shall  the  master  come  and  find  me  doing  nothing  ?  And  Philip 
Henry's  remark  is  well  known,  who,  when  desired  to  spare  him- 
self, said,  What  are  candles  for  but  to  burn  out  ? 


September  7.—"  I  will  fill  this  house  with  glory."— Haggai  ii.  7. 

Two  things  are  certain.  First,  that  "  this  house"  means"  the 
temple  reared  by  the  Jews  after  their  return  from  Babylon.  Se- 
condly, the  "  glory"  with  which  it  was  to  be  filled  was  to  arise  from 
the  coming  of  the  Messiah  to  dignify  it—"  For  thus  saith  the  Lord 
of  hosts,  yet  once,  it  is  yet  a  little  while,  and  I  will  shake  the  hea- 
ven, and  the  earth,  and  the  sea,  and  the  dry  land  ;  and  I  will  shake 
all  nations,  and  the  desire  of  all  nations  shall  come— and  I  will  fill 


SEPTEMBER  7.  133 

this  house  with  glory."  This  was  to  be  more  than  a  substitute  for 
all  the  distinguished  articles  that  were  found  wanting  in  the  second 
temple,  compared  with  the  first :  and  to  account  for  the  assurance, 
"  The  glory  of  this  latter  house  shall  be  greater  than  that  of  the 
former." 

Accordingly  he  appeared  on  earth  while  this  house  was  standing, 
and  was  often  found  in  it.  The  first  time  we  read  of  his  being 
there  was  as  an  infant,  to  be  presented  to  the  Lord.  The  offering 
that  accompanied  the  dedication  was  "  a  pair  of  turtle  doves,  or 
two  young  pigeons."  As  this  was  the  sacrifice  allowed  for  the  poor, 
in  lieu  of  any  thing  more  valuable,  it  shows  the  lowly  condition 
into  which  he  had  entered.  Few,  therefore,  for  want  of  splendour,- 
would  notice  the  event.  But  this  was  not  the  case  with  all ;  and 
another  kind  of  greatness  was  displayed.  "  There  was  a  man  in 
Jerusalem,  whose  name  was  Simeon;  and  the  same  man  was  just 
and  devout,  waiting  for  the  consolation  of  Israel :  and  the  Holy 
Ghost  was  upon  him.  And  it  was  revealed  unto  him  by  the  Holy 
Ghost,  that  he  should  not  see  death,  before  he  had  seen  the  Lord's 
Christ.  And  he  came  by  the  Spirit  into  the  temple  :  and  when  the 
parents  brought  in  the  child  Jesus,  to  do  for  him  after  the  custom 
of  the  law,  then  took  he  him  up  in  his  arms,  and  blessed  God,  and 
said,  Lord,  now  lettest  thou  thy  servant  depart  in  peace,  according 
to  thy  word :  for  mine  eyes  have  seen  thy  salvation,  which  thou 
hast  prepared  before  the  face  of  all  people ;  a  light  to  lighten  the 
Gentiles,  and  the  glory  of  thy  people  Israel."  "  And  there  was  one 
Anna,  a  prophetess,  and  she  coming  in  that  instant  gave  thanks 
likewise  unto  the  Lord,  and  spake  of  him  to  all  them  that  looked 
for  redemption  in  Jerusalem."  At  the  age  of  twelve  we  find  him 
in  the  temple,  "  sitting-  in  the  midst  of  the  doctors,  both  hearing 
them  and  asking  them  questions.  And  all  that  heard  him  were 
astonished  at  his  understanding  and  answers."  How  was  his  glory 
shed  abroad  when  he  "  went  into  the  temple  of  God,  and  cast  out 
all  them  that  sold  and  bought  in  the  temple,  and  overthrew  the  ta- 
bles of  the  moneychangers,  and  the  seats  of  them  that  sold  doves, 
and  said  unto  them,  It  is  written,  My  house  shall  be  called  the 
house  of  prayer;  but  ye  have  made  it  a  den  of  thieves."  And  "  the 
blind  and  the  lame  came  to  him  in  the  temple ;  and  he  healed  them. 
And  when  the  chief  priests  and  scribes  saw  the  wonderful  things 
that  he  did,  and  the  children  crying  in  the  temple,  and  saying, 
Hosanna  to  the  son  of  David  ;  they  were  sore  displeased,  and  said 
unto  him,  Hearest  thou  what  these  say  ?  And  Jesus  saith  unto  them, 
Yea ;  have  ye  never  read,  Out  of  the  mouth  of  babes  and  sucklings 
thou  hast  perfected  praise  ?" 

Here  was  now  found  in  the  temple  the  body,  of  which  the  law 
was  a  shadow :  the  reality  of  all  the  types ;  the  accomplishment  of 
all  the  prophecies ;  the  fulfilment  of  all  the  promises  ;  the  consola- 
tion of  Israel.  Many  eminent  characters  had  entered  the  former 
temple :  but  he  was  fairer  than  the  children  of  men :  and  higher 
than  the  kings  of  the  earth.  Think  of  his  innocency.  The  former 
temple  had  seen  good  men,  but  never  a  sinless  one.  But  he  was 
harmless,  holy,  undefiled,  separate  from  sinners  :  in  him  was  no 
sin.  Think  of  his  devotion.  What  faith!  what  trust!  what  spi- 
rituality of  mind !  what  fervour  of  love !  what  ardour  of  zeal ! 

Vol.  II.  12 


134  SEPTEMBER  8. 

Such  worship  had  never  been  rendered  in  Solomon's  temple — no, 
nor  by  Adam  in  Paradise ;  nor  by  the  angels  in  heaven.  Think  of 
his  preaching  there.  "  I  have  preached  righteousness  in  the  great 
congregation ;"  and  in  him  were  hid  all  the  treasures  of  wisdom 
and  knowledge ;  and  he  spake  as  never  man  spake.  0  to  have 
heard  him,  when  early  in  the  temple  he  said,  "  I  am  the  light  of  the 
world  :  he  that  followeth  me  shall  not  walk  in  darkness,  but  shall 
have  the  light  of  life."  0  to  have  heard  him  at  the  passover,  when, 
on  the  last,  the  great  day  of  the  feast,  he  stood  and  cried,  "  If  any 
man  thirst  let  him  come  unto  me  and  drink."  Other  teachers  re- 
ceived a  measure  of  the  Spirit ;  but  he  was  full  of  grace  and  truth. 
Think  of  his  divinity.  He  could  say,  "  There  is  one  in  this  place 
greater  than  the  temple."  In  him  dwelt  all  the  fulness  of  the  God- 
head bodily.  He  was  the  Lord  of  all — Well  might  he  fill  the  house 
with  glory. 

The  temple  once  thus  honoured  has  long  since  been  consumed. 
But  there  are  temples  sacred  to  his  service  now :  and  the  Saviour's 
presence  is  the  glory  of  them.  And  every  believer  loves  the  habi- 
tation of  his  house ;  and  repairs  to  it,  not  for  the  stateliness  of  the 
edifice,  the  superbness  of  the  decorations,  or  the  effect  of  the  cere- 
monies— if  there  was  every  thing  in  it  that  was  Jewish,  Pagan,  or 
Popish,  it  would  all  be  nothing,  less  than  nothing  and  vanity,  un- 
less he  could  see  the  beauty  of  the  Lord ;  but  because  he  has  said, 
"  Where  two  or  three  are  gathered  together  in  my  Name,  there  am 
I  in  the  midst  of  them."  And  they  find  him  faithful  to  his  word. 
They  hear  his  voice ;  see  his  goings  in  the  sanctuary ;  taste  that  he 
is  gracious;  and  are  made  joyful  in  his  house  of  prayer:  and 
though  it  may  be  a  private  room,  or  an  upper  chamber,  when  thus 
blessed  and  ennobled  it  is  none  other  than  the  house  of  God  and 
the  gate  of  heaven. 

Christians  themselves  are  a  building  fitly  framed  together,  and 
growing  unto  a  holy  temple  in  the  Lord.  Know  ye  not,  says  the 
Apostle,  that  ye  are  the  temple  of  God,  and  that  the  Spirit  of  God 
dwelleth  in  you  ?  And  he  is  all  in  all  as  to  his  church :  "  For  I, 
saith  the  Lord,  will  be  unto  her  a  wall  of  fire  round  about,  and  will 
be  the  glory  in  the  midst  of  her." 

There  is  yet  another  temple ;  and  this  too  is  filled  with  the  same 
glory — "  Therefore  are  they  before  the  throne  of  God,  and  serve 
him  day  and  night  in  his  temple :  and  he  that  sitteth  on  the  throne 
shall  dwell  among  them.  They  shall  hunger  no  more,  neither 
thirst  any  more ;  neither  shall  the  sun  light  on  them,  nor  any  heat. 
For  the  Lamb,  which  is  in  the  midst  of  the  throne,  shall  feed  them, 
and  shall  lead  them  unto  living  fountains  of  waters,  and  God  shall 
wipe  away  all  tears  from  their  eyes." 


September  8. — "  For  the  Lord  will  have  mercy  on  Jacob,  and  will  yet 
choose  Israel,  and  set  them  in  their  own  land :  and  the  strangers  shall  be  joined 
with  them,  and  they  shall  cleave  to  the  house  of  Jacob." — Isaiah  xiv.  1. 

The  Jews  were  carried  away  captive  to  Babylon.  But  they  were 
not  to  be  destroyed  there,  or  to  remain.  "  After  seventy  years  be 
accomplished  at  Babylon  I  will  visit  you  and  perform  my  good 
word  toward  you,  in  causing  you  to  return  to  this  place.     For  I 


SEPTEMBER  8.  135 

know  the  thoughts  that  I  think  toward  you,  saith  the  Lord,  thoughts 
of  peace,  and  not  of  evil,  to  give  you  an  expected  end."  With  re- 
gard to  this  restoration  two  things  are  mentioned  in  the  words  be- 
fore us. 

The  one  is  the  source  of  it— mercy,  free  and  undeserved  mercy  : 
"  I  will  have  mercy  on  Jacob,  and  will  yet  choose  Israel,  and  set 
them  in  their  own  land."  And  this  is  the  principle  which  always, 
as  far  as  good  is  concerned,  whether  in  possession  or  hope,  leads 
him  to  deal  with  us. 

The  other  is  the  consequence.  Many,  leaving  their  own  country 
and  their  idols,  would  return  along  with  them ;  others  would  unite 
with  them  after  their  return  :  "  And  the  strangers  shall  be  joined 
with  them,  and  they  shall  cleave  to  the  house  of"  Jacob."  And  here 
we  see  a  little  of  the  design  of  God  in  their  captivity.  It  was  in- 
deed to  punish  them  for  their  sin  ;  but  his  punishments  are  correc- 
tions ;  and  he  does  not  afflict  willingly,  nor  grieve  the  children  of 
men.  He  would  humble  them,  and  prove  them,  and  reclaim  them ; 
and  not  only  do  them  good,  but  render  them  useful  to  others.  And 
who  can  tell  how  many  have  had  reason  to  bless  God  for  the  dis- 
pensation. For  when  they  were  conquered  and  enslaved  they  car- 
ried the  elements  of  their  religion  along  with  them,  diffusing  their 
inspired  writings,  and  spreading  the  knowledge  of  the  true  God. 
Many  pious  characters  rose  to  distinguished  eminence  and  influence 
during  their  stay  in  Babylon.  Several  very  glorious  and  publicly 
witnessed  miracles  were  performed  on  their  behalf.  Thus  God 
pleaded  the  cause  of  his  people,  and  showed  that  though  he  chas- 
tised them,  they  were  the  seed  which  the  Lord  had  blessed.  And 
their  deliverance  was  so  wonderful,  and  attended  with  such  unpa- 
ralleled circumstances,"  that  it  not  only  at  first  seemed  to  themselves, 
more  like  a  pleasing  dream  than  a  reality,  but  induced  the  very  hea- 
then to  say  among  themselves,  "  The  Lord  hath  done  great  things 
for  them."  Hence  many  became  proselytes,  and  professed  the  God 
of  Israel. 

Thus  the  Lord  can  change  the  darkest  skies,  and  turn  the  shadow 
of  death  into  the  morning ;  yea,  and  by  our  sufferings  not  only  bless 
us,  but  make  us  a  blessing.  The  little  girl  that  waited  on  Naa- 
man's  wife  had  been  torn  from  her  parents,  and  carried  away  cap- 
tive, but  she  was  the  means  of  honouring  the  God  of  Israel.  The 
persecution  which  scattered  the  brethren  from  Jerusalem  spread  the 
Gospel  in  all  the  directions  in  which  they  fled.  The  blood  of  the 
martyrs  was  the  seed  of  the  churches.  The  dreary  imprisonment 
of  Bunyan  for  twelve  years  occasioned  his  writing  the  Pilgrim's 
Progress  and  the  Holy  War.  The  works  of  many  other  authors, 
whose  praise  is  in  all  the  Churches,  were  the  produce  of  their  pri- 
vations and  hardships.  Who  can  tell  in  how  many  ways  we  may 
be  able  to  say,  "  It  is  good  for  me  that  I  have  been  afflicted." 

But  we  here  see  that  religious  conviction  produces  attachment  to 
the  people  of  God.  Man  is  by  nature  a  social  being.  When  sin 
falls  in  with  this  disposition,  it  is  corrupted,  and  becomes  a  most 
powerful  auxiliary  of  iniquity ;  but  when  grace  meets  with  it,  the 
bias  is  sanctified,  and  operates  after  a  godly  sort.  The  new  crea- 
ture feels  the  want  of  new  associations ;  and  here,  as  in  every  thing 
else,  like  attracts  like.    Hence  Ruth,  though  a  Moabitess,  said  to  her 


136  SEPTEMBER  9. 

Israelitish  mother-in-law  :  "  Entreat  me  not  to  leave  thee,  or  to  re- 
turn from  following  after  thee,  for  whither  thou  goest,  I  will  go  ; 
and  where  thou  lodgest,  I  will  lodge ;  thy  people  shall  be  my 
people,  and  thy  God  my  God.  Where  thou  diest,  will  I  die,  and 
there  will  I  be  buried :  the  Lord  do  so  to  me,  and  more  also,  if 
aught  but  death  part  thee  and  me."  And  as  soon  as  Saul  of  Tar- 
sus came  to  Jerusalem,  he  "assayed  to  join  himself  to  the  disci- 
ples." So  it  is  with  all  true  converts ;  they  easily  abandon  the 
sons  and  daughters  of  vanity  and  vice  to  "  take  hold  of  the  skirt  of 
him  that  is  a  Jew,  saying,  I  will  go  with  you,  for  I  have  heard  that 
God  is  with  you."  They  can  now  say,  "lam  a  companion  of  all 
them  that  fear  thee."  In  them  "  is  all  my  delight."  They  will  be 
joined  with  them,  and  cleave  to  them  in  their  assemblies  as  fellow- 
worshippers  ;  in  their  communion  as  Church  members ;  and  in 
their  practice  and  experience  as  joint  workmen  in  God's  building, 
labourers  in  his  husbandry,  soldiers  in  his  army,  and  followers  in 
his  ways. 

Here  is  a  good  test  by  which  you  may  judge  yourselves.  What 
would  make  you  most  happy  in  your  retirement  ?  Would  it  be 
this  confidence  of  faith  ?  "  Thou  hast  given  me  the  heritage  of 
them  that  fear  thy  name."  What  is  your  principal  desire  when 
you  consider  your  own  condition  and  that  of  others  ?  Is  it  this  ? 
"  Look  thou  upon  me,  and  be  merciful  unto  me,  as  thou  usest  to  do 
unto  them  that  love  thy  name  ?" 

Happy  they  who  can  pray,  "  Deliver  me  from  men  of  the  world, 
who  have  their  portion  in  this  life."  I  ask  not  to  be  numbered  with 
the  rich,  the  mighty,  and  the  noble.  Tell  me,  0  thou  whom  my 
soul  loveth,  where  thou  feedest,  where  thou  makest  thy  flock  to  rest 
at  noon.     I  long  for  their  Shepherd,  their  pasture,  their  repose — 

"  O  may  I  see  thy  tribes  rejoice, 

And  aid  their  triumphs  with  my  voice  ; 

This  is  my  glory,  Lord,  to  be 

Joined  to  thy  saints,  and  near  to  thee." 

And  if  the  subjects  of  divine  grace  may  be  the  mediums  of  it  too, 
how  much  depends  on  our  character  and  conduct.  He  that  win* 
neth  souls  is  wise.  Let  us  therefore  walk  in  wisdom  towards 
them  that  are  without.  Let  us  do  every  thing  in  our  power  to  re- 
move their  prejudices.  Let  every  thing  in  our  religion  be,  not  re- 
Eulsive,  but  alluring ,  not  only  impressive,  but  amiable.  Let  us  so 
old  forth  the  word  of  life  as  to  be  perpetually  saying,  "  We  are  jour- 
neying unto  the  place  of  which  the  Lord  said,  I  will  give  it  you  : 
come  thou  with  us,  and  we  will  do  thee  good :  for  the  Lord  hath 
spoken  good  concerning  Israel."  And  if  we  are  the  means  of  bring- 
ing one  individual  from  the  world  into  the  church  of  the  living 
God,  we  have  done  more  than  any  conqueror  who  has  delivered  a 
whole  nation  from  civil  bondage.  "  There  is  joy  in  the  presence  of 
the  angels  of  God  over  one  sinner  that  repenteth." 


September  9. — "  To  the  law  and  to  the  testimony.'' — Isaiah  viii.  20. 

The  "  law"  and  "  the  testimony"  are  a  fine  representation  of  the 
Scripture.     Both  these  names  are  often  applied  to  it  especially  in 


SEPTEMBER  9.  137 

the  book  of  Psalms.  They  are  both  significant  and  striking.  It 
is  called  the  law  to  remind  us  of  its  authority,  equity,  promulgation, 
and  penalty.  It  is  called  the  testimony  because  it  contains  the 
mind,  the  judgment,  the  deposition— the  witness  of  God  himself 
concerning  all  those  subjects,  which  it  is  of  importance  for  us  to  be 
acquainted  with,  especially  concerning  the  way  of  salvation  by  our 
Lord  Jesus  Christ.  The  whole  Gospel  is  therefore  called  "  the 
witness  which  God  hath  testified  of  his  Son."  And  our  Saviour, 
speaking  of  the  writings  of  the  Old  Testament  says,  "  They  are 
they  that  testify  of  me." 

To  this  word  we  are  to  appeal.  We  are  to  appeal  to  it  only— 
"  To  the  law  and  to  the  testimony,"  and  to  nothing  else.  This  in 
various  instances  is  eluded.  A  Jew  admits  the  Scriptures  of  the 
Old  Testament  to  be  of  God  ;  and  could  you  lead  him  to  these  only 
you  might  easily  convert  him  to  Christianity.  But  in  his  case  they 
are  surrounded  with  Talmudical  and  Rabbinical  appendages,  the 
errors,  falsehoods,  follies  and  absurdities  of  which  can  scarely  be 
conceived.  These  render  Moses  and  the  prophets  almost  inacces- 
sible, or  pervert  their  meaning ;  and  little  can  be  done  unless  you 
separate  the  vile  from  the  precious,  and  lead  them  at  once  to  the 
law  and  the  testimony.  A  Papist  admits  the  Scriptures  of  both  the 
Old  and  New  Testament  to  be  divine :  and  could  you  contend  with 
him  upon  this  ground  only,  a  victory  would  be  easily  obtained. 
But  he  admits  along  with  these  the  Apocrypha,  tradition,  the  de- 
crees of  councils ;  and  the  word  of  truth  is  approached,  if  not  through 
these,  yet  in  full  company  with  them,  and  can  only  speak  as  they  ap- 
prove. And  there  are  Protestants  who  invite  you  into  the  temple 
of  Revelation,  but  you  must  enter  leaning  on  Calvin,  or  Arminius, 
or  some  other  interpreter,  who  is  to  tell  you  how  the  responses  of 
the  sacred  oracles  are  to  be  taken  ;  for  you  cannot  be  trusted  alone. 
Hence  articles,  and  creeds,  and  systems,  are  drawn  up  by  fallible 
men,  who  have  no  other  sources  of  information  than  ourselves,  and 
these  are  to  be  taken  as  including  all  the  faith  once  delivered  to  the 
saints.  But  however  large  the  vessel  they  construct,  it  will  not 
contain  the  ocean.  Christianity  is  "  all  the  fulness  of  God."  If 
these  formularies  are  designed  and  used  as  human  and  limited  aids 
to  help  in  arranging,  remembering,  or  understanding  the  divine 
record,  they  may  be  not  only  unexceptionable,  but  useful.  But  how 
apt  are  they  to  grow  in  their  claims,  so  that  in  time  they  are  vir- 
tually regarded  by  many  as  of  paramount  importance  with  the 
Scripture  itself.  But  to  the  law  and  to  the  testimony.  If  they 
speak  not  according  to  this  word  it  is  because  there,  is  no  light  in 
them  ;  and  they  are  to  have  no  dominion  oyer  your  faith.  Stop 
nowhere  on  this  side  the  great  Teacher  sent  from  God.  If  Moses 
and  Elias  were  to  appear  with  him  in  glory,  the  voice  would  cry, 
"  Hear  ye  Him."  If  I  called  myself  after  any  human  leader  it 
should  be  an  inspired  one.  I  would  call  myself  a  Johnite  after 
John,  or  a  Paulite  after  Paul.  But  was  Paul  crucified  for  me?  or 
was  I  baptized  in  the  name  of  Paul  ?  Let  it  be  enough  for  me  to  be 
called  a  Christian  after  Christ.  Every  thing  more  is  forbidden  by 
himself:  "  Call  no  man  master  upon  earth,  for  one  is  your  master, 
even  Christ,  and  all  ye  are  brethren." 

As  We  should  appeal  to  it  only,  so  we  should  appeal  to  h  wholly 

12* 


186  SEPTEMBER  9. 

— To  the  law  and  to  the  testimony,  with  every  thing  religious. 
We  say  religious,  for  this  is  the  subject  in  question.  Other  things 
may  be  carried  to  other  tribunals.  In  matters  of  learning,  science, 
and  commerce,  reason  may  fill  the  judgment-seat.  But  here,  in  all 
cases,  the  authority  of  Scripture  must  decide.  Four  things  in  par- 
ticular we  must  always  take  to  this  standard. 

First,  take  your  state  to  the  law  and  to  the  testimony.  Some 
never  examine  themselves.  Others  are  satisfied  to  live  year  after 
year  trembling  between  hope  and  fear.  Others  draw  a  conclusion 
in  their  favour,  but  it  is  a  groundless  one,  and  will  terminate  in  the 
bitterest  diappointment  and  anguish.  It  is  a  very  serious  thing  to 
determine  your  condition  before  God.  And  yet  how  desirable  is  it. 
Even  if  you  find  yourselves  condemned  already,  it  is  well  to  learn 
it  while  deliverance  is  yet  possible  :  and  if  you  are  justified  by  the 
Saviour's  blood,  how  much  will  the  knowledge  of  it  conduce  to  the 
glory  of  God  and  your  own  comfort  ?  But  by  what  can  you  safely 
determine  your  state  ?  The  word  is  to  judge  you  in  the  last  day. 
Judge  yourselves  by  it  now. 

Secondly,  take  your  principles  to  the  law  and  to  the  testimony. 
I  need  not  inform  you  of  what  importance  just  sentiments  in  religion 
are :  you  are  therefore  commanded  to  buy  the  truth  and  sell  it  not. 
But  great  differences  with  regard  to  what  truth  is,  prevail  among 
those  who  call  themselves  Christians,  and  they  cannot  all  be  right. 
There  are  diverse  and  strange  doctrines ;  but  it  is  a  good  thing  for 
the  heart  to  be  established  with  grace,  by  which  the  Apostle  means 
the  doctrines  of  grace.  And  here  all  our  satisfaction  must  be  de- 
rived from  the  conformity  of  our  creed  with  the  written  word. 
Bring  therefore  your  views  of  sin,  of  the  fall,  of  the  person  and 
work  of  the  Lord  Jesus,  the  foundatiou  of  our  acceptance  with  God, 
and  the  order  and  stability  of  the  everlasting  covenant ;  bring  them 
all,  and  weigh  them  in  the  balance  of  the  sanctuary.  Like  the 
Bereans,  search  the  Scripture  daily  to  see  whether  these  things  are 
so.     Prove  all  things,  and  hold  fast  that  which  is  good. 

Thirdly,  take  your  experience  to  the  law  and  to  the  testimony. 
Some  ridicule  all  the  various  feelings  in  religion.  But  the  sub- 
jects of  Divine  grace  are  well  acquainted  with  them.  And  Chris- 
tianity must  be  an  experimental  thing,  for  it  must  enter  the  mind, 
and  affect  the  conscience  and  the  heart,  before  it  pervade  the  con- 
versation and  life.  There  is  however  much  that  is  fanciful,  and 
enthusiastical,  and  wild  ;  and  therefore  it  is  necessary  to  bring  all 
the  influences  and  operations  of  this  kind,  and  compare  them  with 
the  work  of  the  Spirit,  and  the  effects  of  Divine  truth  in  the  soul, 
as  described  by  the  sacred  writers. 

Fourthly,  take  your  practice  to  the  law  and  to  the  testimony. 
Your  religion  is  nothing  without  this.  See  whether  your  conduct 
— with  regard  to  God — with  regard  to  your  fellow-creatures— and 
with  regard  to  yourselves,  be  such  as  this  word  describes  and  en- 
joins. If  you  thus  fairly  appeal  to  the  Scripture,  it  will  doubtless 
censure  and  condemn  you  in  many  things  ;  but  do  not  consider  it 
your  enemy  because  it  tells  you  the  truth.  Faithful  are  the  wounds 
of  a  friend.  The  discoveries  you  will  make  may  be,  and  often  will 
be  humbling ;  but  the  sacrifices  of  God  are  a  broken  heart.  You 
will  be  gainers  by  a  process  though  painful,  that  checks  self-righte- 


SEPTEMBER  10.  139 

ousness,  that  induces  you  to  rejoice  in  Christ  Jesus,  having  no  con- 
fidence in  the  flesh,  and  urges  you  to  pray  for  more  of  that  grace 
which  is  alone  sufficient  for  you.  Indeed  the  very  willingness  to 
come  to  this  standard  is  a  token  for  good.  "  Every  one  that  doeth 
evil  hateth  the  light,  neither  cometh  to  the  light,  lest  his  deeds 
should  be  reproved.  But  he  that  doeth  truth  cometh  to  the  light, 
that  his  deeds  may  be  made  manifest,  that  they  are  wrought  in 
God."  Blessed  is  the  man  that  can  kneel  and  pray,  "  Search  me, 
O  God,  and  know  my  heart:  try  me,  and  know  my  thoughts  :  and 
see  if  there  be  any  wicked  way  in  me  and  lead  me  in  the  way  ever- 
lasting." 


September  10. — "  Sit  thou  at  my  right  hand." — Psalm  ex.  1. 

It  will  be  remembered  how  our  Saviour  perplexed  the  Pharisees, 
by  showing  that  these  words  were  addressed  by  the  Father  to  the 
Messiah,  whom  David  calls  his  "  Lord,"  though  he  was  his  "  son." 
But  let  us  notice  the  expression  itself,  and  the  more  so  because  the 
expression  occurs  so  frequently  in  the  Scriptures.  It  may  be  con- 
sidered as  importing  repose  and  refreshment  after  all  his  exertion 
and  toil.  For  he  did  labour  as  he  said,  "  I  must  work  the  works 
of  him  that  sent  me,  while  it  is  day:  the  night  cometh,  wherein  no 
man  can  work."  At  the  close  of  life  therefore  he  could  acknow- 
ledge, "  I  haye  glorified  thee  on  the  earth :  I  have  finished  the  work 
which  thou  gavest  me  to  do."  And  though  from  the  state  of  his 
mind  and  heart,  to  do  the  will  of  him  that  sent  him  and  to  finish 
his  work,  was  his  meat  and  drink,  yet  he  was  no  stranger  to  weari- 
ness and  suffering.  But  he  hath  entered  into  his  rest,  having  ceas- 
ed from  his  own  works  as  God  did  from  his.  He  bleeds,  he  "  dieth 
no  more."  "  For  the  joy  that  was  set  before  him  he  endured  the 
cross,  despising  the  shame,  and  is  set  down  at  the  right  hand  of 
the  throne  of  God." 

Sitting  at  the  right  hand  denotes  pre-eminence.  At  the  last  day 
the  saints  are  represented  as  at  the  right  hand  of  the  Judge.  Josepn 
wished  the  right  hand  of  his  father  to  be  imposed  upon  the  head  of 
Manasseh  his  first-born.  At  Solomon's  right  hand  sat  the  queen, 
in  gold  of  Ophir.  The  greatest  honour  a  king  can  show  to  any 
person  is  to  seat  him  at  his  right  hand.  Hence  all  the  glories  of 
empire  therefore  were  to  descend  from  this  station,  as  we  see  in 
the  Psalm  before  us.  From  thence  his  enemies  were  to  be  made 
his  footstool ;  from  thence  he  should  send  forth  the  rod  of  his 
strength  out  of  Zion,  and  rule  in  the  midst  of  his  foes  ;  from  thence, 
in  the  day  of  his  power,  he  should  obtain  a  willing  people,  numer- 
ous as  the  dew  oi  the  morning ;  and  from  thence  he  should  strike 
through  kings  in  the  day  of  his  wrath,  drink  of  the  brook  in  the 
way,  and  lift  up  his  head  as  more  than  a  conqueror.  Hence  the 
Apostle  considers  it  the  extreme  of  dignity :  "  To  which  of  the 
angels  said  he  at  any  time,  Sit  on  my  right  hand,  until  I  make  thine 
enemies  thy  footstool  ?"  And  again ;  "  He  set  him  at  his  own  right 
hand  in  the  heavenly  places,  far  above  all  principality,  and  power, 
and  might,  and  dominion,  and  every  name  that  is  named,  not  only 


140  SEPTEMBER  10. 

in  this  world,  but  also  in  that  which  is  to  come :  and  hath  put  all 
things  under  his  feet." 

Much  of  this  is  at  present  unrealized.  But  we  see  Jesus,  for  the 
suffering  of  death,  crowned  with  glory  and  honour.  And  the  view 
should  gratify  our  affection.     Love  delights  in  the  glory  of  its  ob- 

i"ect.  If  therefore  we  love  in  sincerity,  after  sympathizing  with 
tim  in  the  garden,  and  smiting  on  our  breast  at  the  cross,  what  a 
satisfaction  shall  we  feel  to  view  him  possessed  of  power  over  all 
flesh,  all  power  in  heaven  and  in  earth,  and  exalted  far  above  all 
heavens,  that  he  might  fill  all  things.  John  could  not  go  on  with 
his  description  of  him  without  pausing  to  express  the  adoration  of 
his  heart ;  "  To  him  be  glory  and  dominion  for  ever  and  ever. 
Amen." 

Let  the  view  also  encourage  our  hope.  We  are  deeply  interested 
in  his  elevation.  It  was  expedient  for  us  that  he  went  away.  In 
his  ascension  he  received  gifts  for  men.  As  glorified  he  gives  the 
Holy  Ghost.  As  exalted  he  is  a  Prince  and  a  Saviour  to  rule  and 
relieve  his  people,  and  to  make  all  things  work  together  for  their 
good.  "  Who  is  he  that  condemneth  ?  It  is  Christ  that  died,  yea 
rather,  that  is  risen  again,  who  is  even  at  the  right  hand  of  God, 
who  also  maketh  intercession  for  us."  He  is  our  head  and  repre- 
sentative, and  by  reason  of  our  union  with  him  we  are  "  quickened 
together  with  Christ,  and  raised  up  together,  and  made  to  sit 
together  in  heavenly  places  in  Christ." 

And  let  it  wean  us  from  the  earth.  Where  the  treasure  is  there 
will  the  heart  be  also.  But  he  is  your  treasure,  and  he  is  in  heaven. 
Why  seek  ye  the  living  among  the  dead  ?  He  is  not  here.  He  is 
risen.  Follow  him;  and  "  seek  those  things  that  are  above,  where 
Christ  sitteth  at  the  right  hand  of  God."  What  an  inducement 
was  it  to  Jacob,  at  a  period  when  nature  dislikes  a  change,  to  leave 
his  own  country,  and  go  down  into  Egypt,  Avhen  he  heard  the  mes- 
sage, "  Thus  saith  thy  son  Joseph,  God  hath  made  me  ruler  through- 
out all  the  land  of  Egypt :  come  down  unto  me,  tarry  not :  and 
thou  shah  dwell  in  the  land  of  Goshen,  and  thou  shalt  be  near  unto 
me — and  there  will  I  nourish  thee."  At  once  his  aversion  and 
fears  gave  way.  "  And  Israel  said,  It  is  enough  ;  Joseph  my  son 
is  yet  alive :  I  will  go  and  see  him  before  I  die."  And  what  says 
Jesus  to  his  people  ?  Come  up  hither.  I  am  Lord  of  all  the  region 
into  which  ye  shall  enter — Come,  and  be  near  me — Come,  and  be 
for  ever  with  the  Lord. 

And  let  it  embolden  us,  while  here,  to  acknowledge  and  honour 
him.  Were  we  to  be  ashamed  of  him,  or  to  deny  him,  we  should 
be  far  guiltier  than  Peter.  For  we  run  no  such  risk  in  confessing 
him  as  he  did — He  trembled  for  his  life.  And  when  he  disowned 
him  his  Lord  was  a  prisoner  at  the  bar,  and  going  to  be  crucified, 
under  a  charge  of  blasphemy  and  sedition — But  we  deny  him  on  the 
throne,  angels,  principalities,  and  powers  being  subject  unto  him, 
and  every  name  that  is  named,  not  only  in  this  world,  but  in  the 
world  to  come.  "  Seeing  then  that  we  have  a  great  high  priest, 
that  is  passed  into  the  heavens  Jesus  the  Son  of  God,  let  us  hold 
fast  our  profession." 


SEPTEMBER  11.  141 

September  11. — "  Fear  thou  not ;  for  I  am  with  thee." — Isaiah  xli.  10. 

There  are  more  than  sixty  admonitions  against  fear  addressed 
in  the  Scripture  to  the  Lord's  people.  And  what  do  all  these  imply, 
but  their  proneness  to  apprehension,  and  the  groundlessness  of  their 
alarms.  Hence  the  injunction  is  never  unaccompanied  with  an 
argument  to  enforce  it.  For  whatever  the  men  of  the  world  may 
think,  religion  is  wisdom,  and  its  children  are  able  to  give  a  reason 
of  the  hope  that  is  in  them.  Hence  knowledge  always  befriends  a 
Christian.  It  is  injurious  to  the  comfort  of  many,  because  their 
comfort  is  founded  in  delusion  :  they  think  themselves  safe  while 
their  house  is  built  upon  the  sand  ;  and  therefore  a  discovery  of  the 
truth  must  tend  to  distress  them :  but  though  the  Christian  may 
fear,  every  tnmg  is  safe  and  right  with  him ;  and  therefore  the  more 
he  truly  examines  his  condition,  the  more  he  must  be  satisfied  with 
it ;  his  doubts  are  mistakes,  his  apprehensions  are  misapprehen- 
sions— He  only  needs  to  be  informed  of  things  as  they  really  are, 
and  he  is  free  indeed.  Hence  nothing  can  be  of  more  importance 
to  the  subjects  of  divine  grace,  than  just  and  clear  views  of  their 
state  and  privileges  ;  for  though  their  safety  does  not  depend  upon 
the  degree  of  their  knowledge,  their  consolation  is  much  affected  by 
it — They  that  know  his  name  will  put  their  trust  in  him. 

The  presence  of  God  is  the  most  effectual  resource  against  the 
fears  of  his  people  :  "  Fear  thou  not ;  for  I  am  with  thee."  This 
does  not  intend  the  essential  presence  of  God  by  which  he  is  every 
where.  When  his  presence  is  spoken  of  in  a  way  of  promise,  it 
refers  not  to  a  perfection  of  his  nature,  (though  this  is  always  impli- 
ed,) but  to  his  peculiar  nearness  and  influence  as  their  Saviour  and 
friend.  He  is  in  one  place  as  he  is  not  in  another.  He  is  in  hea- 
ven as  he  is  not  on  earth  ;  and  he  is  with  his  Church  as  he  is  not 
with  the  world — "  The  Lord  is  nigh  unto  them  that  are  of  a  broken 
heart,  and  saveth  such  as  be  of  a  contrite  spirit." 

What  the  Lord  says  to  all  his  people,  he  says  to  each  of  them  in- 
dividually, "  Fear  thou  not ;  for  I  am  with  thee."  And  what  fear 
will  not  this  assurance  prevent  or  remove  ? 

Do  your  temporal  exigences  excite  your  fear  ?  Fear  thou  not, 
for  he  is  with  thee  to  provide  for  thee.  He  sustained  the  Jews 
with  manna  from  the  clouds,  fed  Elijah  by  ravens,  and  multiplied 
the  widow's  oil  and  meal.  You  are  not  to  look  for  miracles  ;  but 
you  may  look  for  the  Lord,  who  performed  these  wonders  of  old. 
He  is  with  you  ;  and  his  hand  is  not  shortened  that  he  cannot  save, 
nor  his  ear  heavy  that  he  cannot  hear — 

"  And  sooner  all  nature  shall  change, 
Than  one  of  his  promises  fail" 

And  what  has  he  promised  ?  Thy  bread  shall  be  given  thee,  and 
thy  water  shall  be  sure.  O  fear  the  Lord,  all  ye  his  saints,  for 
there  is  no  want  to  them  that  fear  him.  The  young  lions  do  lack 
and  suffer  hunger,  but  they  that  seek  the  Lord  shall  not  want  any 
good  thing.  "  Behold  the  fowls  of  the  air  :  for  they  sow  not,  nei- 
ther do  they  reap,  nor  gather  into  barns ;  yet  your  heavenly  Father 
feedeth  them.    Are  ye  not  much  better  than  they  ?" 


142  SEPTEMBER  11. 

Do  your  perplexities  excite  your  fears  ?  Fear  thou  not,  for  he  is 
with  thee  to  guide  thee.  The  Jews  had  before  them  a  wayless  de- 
sert ;  but  to  relieve  them  from  their  anxieties,  the  Lord  furnished 
them  with  a  pillar  of  cloud  by  day,  and  of  fire  by  night.  As  this 
paused  they  rested,  as  this  moved  they  followed  straight  on,  or 
turned  to  the  right  hand,  or  to  the  left,  according  to  the  direction  of 
their  leader,  till  it  brought  them  to  a  city  of  habitation.  You  have 
the  same  advantage.  You  have  the  world  before  you,  through 
which  you  must  pass  to  reach  a  better,  even  a  heavenly  country. 
How  much  depends  upon  your  course,  yea,  and  upon  every  move- 
ment. And  the  way  of  man  is  not  in  himself,  it  is  not  in  man  that 
walketh  to  direct  his  steps.  Neither  is  it  necessary,  if  he  knoweth 
the  way  that  you  take,  and  he  will  direct  you  with  his  eye.  And 
he  is  with  you  for  this  very  purpose  :  "  I  will  bring  the  blind  by  a 
way  that  they  knew  not ;  I  will  lead  them  in  paths  that  they  have 
not  known :  I  will  make  darkness  light  before  them,  and  crooked 
things  straight.  These  things  will  I  do  unto  them,  and  not  forsake 
them." 

Do  your  duties  excite  your  fears  ?  Fear  thou  not,  for  he  is  with 
thee  to  aid  thee.  You  are  indeed  called  to  deny  all  ungodliness  and 
worldly  lusts  ;  to  forgive  injuries ;  to  walk  by  faith  ;  to  have  your 
conversation  in  heaven.  You  will  not  quarrel  with  these  demands  ; 
you  will  acknowledge  them  to  be  just  and  good :  but  you  will  la- 
ment your  want  of  conformity  to  them  :  and  sometimes  they  may 
discourage  you — They  must  indeed  always  dismay  you  if  you  view 
them  only  in  connection  with  your  own  strength.  But  your  suffi- 
ciency is  of  God.  His  almighty  Spirit  shall  help  your  infirmities. 
He  giveth  power  to  the  faint,  and  to  them  that  have  no  might  he  in- 
creaseth  strength.     His  strength  is  made  perfect  in  weakness. 

Do  your  dangers  excite  your  fears  ?  Fear  thou  not,  for  he  is  with 
thee  to  keep  thee.  It  cannot  be  denied  that  you  are  surrounded  with 
enemies,  compared  with  which  you  are  nothing  in  yourselves.  But 
though  a  worm,  Jacob  shall  thresh  mountains.  If  God  be  for  us, 
who  can  be  against  us  ? 

"  A  thousand  savage  beasts  of  prey 

Around  the  forest  roam, 
But  Judah's  lion  guards  the  way, 

And  guides  the  traveller  home." 

Do  trials  excite  your  fears  ?  Fear  thou  not,  for  he  is  with  thee  to 
comfort  thee.  "  I,  even  I,  am  he  that  comforteth  you."  "  As  one 
whom  his  mother  comforteth,  so  will  I  comfort  you,  and  ye  shall 
be  comforted  in  Jerusalem."  And  his  consolation  is  not  only  ten- 
der, but  strong  consolation,  sufficient  to  bear  up  the  mind  under  any 
burden,  and  to  cheer  the  heart  in  every  distress.  "  Yea,"  says  one 
who  had  often  been  revived  in  the  midst  of  trouble,  "  yea,  though  I 
walk  through  the  valley  of  the  shadow  of  death,  I  will  fear  no  evil, 
for  thou  art  with  me,  thy  rod  and  thy  staff  they  comfort  me."  Death 
is  a  trying  hour ;  but  it  should  not  appal  you.  You  are  not  to  judge 
by  your  present  feelings  what  your  experience  will  be  when  the 
season  arrives.  He  is  peculiarly  with  his  people  in  their  afflictions, 
and  his  grace  is  proportioned  to  the  time  of  need — He  will  not,  he 
cannot  fail  you  in  your  last  extremity  :  and  you  may  say,  with  Dr. 
Grovenor,  "  I  can  smile  on  death,  if  God  smiles  upon  me." 


SEPTEMBER  12.  143 

"Well,  here  is  enough  in  every  period,  in  every  condition,  in  every 
circumstance,  to  embolden  and  animate  us — if  we  can  but  lay  hold 
of  it.  But  what  is  all  this  without  faith  ?  Lord,  1  believe,  help 
thou  mine  unbelief! 


September  12.—"  O  thou  preserver  of  men."— Job  vii.  20. 

The  word  may  be  rendered,  and  in  some  versions  has  been  ren- 
dered, "  O  thou  observer  of  men."  And  it  is  a  true  and  an  awful 
reflection  that  "  his  eyes  are  upon  the  ways  of  men,  and  he  seeth 
all  their  goings :  there  is  no  darkness  nor  shadow  of  death  where 
the  workers  of  iniquity  may  hide  themselves."  He  is  an  unerring 
observer  ;  an  observer  whose  glance  nothing  can  escape  ;  an  obser- 
ver who  records  all  he  witnesses,  and  records  it  with  a  view  to  ex- 
posure and  trial :  for  G-od  shall  bring  every  work  into  judgment, 
with  every  secret  thing,  whether  it  be  good  or  whether  it  be  evil." 
It  has  been  contended  too,  that  the  connection  in  which  the  term  is 
found  requires  this  translation :  "  I  have  sinned,  what  shall  I  do 
unto  thee,  0  thou  observer  of  men."  But  in  this,  as  in  almost  every 
other  instance,  we  deem  the  present  rendering  preferable,  and  pre- 
ferable even  on  account  of  the  connection.  Here  is  a  penitential 
confession ;  but  in  all  repentance,  at  least  in  all  repentance  that  is 
unto  life,  a  view  of  the  goodness  of  God  is  necessary,  both  to  excite 
hope,  and  to  produce  godly  sorrow :  and  it  is  here  seen  and  ac- 
knowledged :  for  "  it  is  of  the  Lord's  mercies  that  we  are  not  con- 
sumed, because  his  compassions  fail  not;  they  are  new  every 
morning" — 

We  need  not  endeavour  to  prove  that  man  needs  preservation. 
As  he  did  not  make  himself,  so  he  has  no  sufficiency  of  his  own 
to  sustain  himself.  If  left  to  himself  for  a  moment  he  would  re- 
lapse into  nothing.  He  lives  and  moves  and  has  his  being  in  God. 
He  is  constantly  surrounded  with  dangers,  yet  he  is  not  sensible  of 
even  one  in  a  thousand  of  them,  and  he  is  unable  to  ward  off  those 
he  apprehends.  And  who  among  his  fellow-creatures  is  interest- 
ed enough,  wise  enough,  powerful  enough,  always  near  enough, 
patient  enough,  to  watch  over  and  secure  him  ?  But  God  is  infi- 
nitely qualified  for  the  office,  and  he  graciously  condescends  to  as- 
sume the  character  of  "  The  preserver  of  men"— Let  us  bring  this 
home  to  ourselves. 

Why  died  we  not  from  the  womb  ?  Why  dropped  we  not  when 
babes  from  the  hands  of  a  heedless  or  unfortunate  nurse,  and,  like 
Mephibosheth,  become  a  cripple  for  life  ?  Why  fell  we  not  a  prey 
to  the  perils  of  infancy,  childhood,  and  youth  ?  How  many  vic- 
tims of  accident,  of  disease,  and  of  mortality  have  we  known  ? 
But  we  are  the  living  to  praise  him  as  it  is  this  day.  And  where- 
fore ?     Ebenezer !   "  Hitherto  hath  the  Lord  helped  us.w 

And  if  the  Preserver  demands  gratitude  for  the  past,  he  authori- 
zes our  confidence  and  comfort  with  regard  to  the  future.  Let  us 
think  of  him  under  this  endearing  relation,  and  in  all  the  uncer- 
tainties before  us  be  encouraged — encouraged  when  we  lie  down, 
and  have  to  pass  through  the  darkness  and  dangers  of  the  night- 
season — encouraged  when  we  rise  in  the  morning,  and  have  to  go 


144  SEPTEMBER  13. 

through  the  business  and  perils  of  the  day — encouraged  when  we 
travel  at  the  call  of  duty,  or  for  the  purpose  of  friendship  or  health : 
let  us  say,  as  we  advance,  "  0  Lord,  thou  preservest  man  and 
beast ;"  and  as  we  return  let  us  remember  the  promise,  "  Thou 
shalt  know  also  that  thy  tabernacle  is  in  peace,  and  thou  shalt  visit 
thy  habitation  and  not  sin"  Yea,  in  all  the  parts  and  passages  of 
that  life,  in  the  midst  of  which  we  are  in  death,  and  know  not  what 
a  day  or  an  hour  will  bring  forth,  let  us  strengthen  and  cheer  our- 
selves with  the  persuasion  that  nothing  can  befal  us  by  chance,  that 
all  our  times  are  in  his  hand,  and  that  we  are  immortal  till  our 
work  is  done.  A  sparrow  falleth  not  to  the  ground  without  our 
heavenly  Father;  and  the  very  hairs  of  our  head  are  all  num- 
bered. 

But  the  subject  has  a  peculiar  bearing  upon  Christians.  For 
while  he  is  the  Saviour  of  all  men,  he  is  especially  so  of  them  that 
believe.  A  man  takes  more  care  of  his  jewels  than  of  his  com- 
mon property ;  and  is  more  concerned  for  the  safety  of  his  wife  and 
children  than  of  his  cattle.  God's  people  are  to  him  more  than 
these  images  imply.  Accordingly  we  are  assured  that  he  takes 
pleasure  in  them  that  fear  him,  in  them  that  hope  in  his  mercy. 
He  keeps  them  as  the  apple  of  his  eye.  Lest  any  hurt  them,  says 
he,  I  will  keep  them  night  and  day.  This  is  the  promise  made  to 
every  Israelite  indeed ;  "  Behold,  he  that  keepeth  Israel  shall  nei- 
ther slumber  nor  sleep.  The  Lord  is  thy  keeper :  the  Lord  is  thy 
shade  upon  thy  right  hand.  The  sun  shall  not  smite  thee  by  day, 
nor  the  moon  by  night.  The  Lord  shall  preserve  thee  from  all 
evil:  he  shall  preserve  thy  soul."  And  the  soul  is  the  main  thing. 
Now  this  is  absolutely  secured.  Other  things  are  only  secured  con- 
ditionally. The  Christian  may  suffer  from  the  strife  of  tongues,  he 
may  lose  his  substance,  his  health,  and  even  his  life — but  he  can 
never  lose  his  soul.  With  regard  to  his  eternal  all,  he  can  say,  "  I 
know  whom  I  have  believed,  and  am  persuaded  that  he  is  able  to 
keep  that  which  I  have  committed  to  him  against  that  day."  Thus 
he  is  not  afraid  of  evil  tidings,  for  his  heart  is  fixed,  trusting  in  the 
Lord.  My  enemies  are  numberless  and  formidable,  and  I  am- as 
weak  as  I  am  exposed  ;  but  "  the  Lord  is  my  rock,  and  my  fortress, 
and  my  deliverer ;  my  God,  my  strength,  in  whom  I  will  trust ;  my 
buckler,  and  the  horn  of  my  salvation,  and  my  high  tower.  I  will 
call  upon  the  Lord,  who  is  worthy  to  be  praised  :  so  shall  I  be  saved 
from  mine  enemies."  Thus  it  is  said,  "  They  shall  dwell  safely 
in  the  wilderness,  and  sleep  in  the  woods."  How  lonely,  dreary, 
terrifying  the  situations !  But  amidst  the  howlings  of  the  wilder- 
ness, and  the  horrors  of  the  woods,  they  shall  dwell  safely  there, 
and  sleep  soundly  there.  So  David,  when  Absalom  had  driven  him 
from  his  palace,  and  he  had  few  troops  to  support  him  in  the  field, 
garrisoned  himself  in  God :  "  I  will  both  lay  me  down  in  peace, 
and  sleep :  for  thou.  Lord,  onlv  makest  me  dwell  in  safety." 


SEPTEMBER  13.  145 

September  13. — "  For  we  must  needs  die,  and  are  as  water  spilt  on  the 
ground,  which  cannot  be  gathered  up  again;  neither  doth  God  respect  any  per- 
son :  yet  doth  he  devise  means,  that  his  banished  be  not  expelled  from  him." — 
2  Sam.  xiv.  14. 

Joab  was  resolved  to  reconcile  David  to  Absalom.  For  which 
purpose  he  "  sent  to  Tekoah,  and  fetched  thence  a  wise  woman, 
and  said  unto  her,  I  pray  thee,  feign  thyself  to  be  a  mourner,  and 
put  on  now  mourning  apparel,  and  anoint  not  thyself  with  oil,  but 
be  as  a  woman  that  had  a  long  time  mourned  for  the  dead." 
Though  she  is  called  "  wise,"  she  seems  very  little  deserving  of  the 
appellation,  unless  she  displayed  more  wisdom  on  former  occasions 
3  than  she  does  in  the  present  instance.  For  there  is  scarcely  one 
article  in  the  whole  of  her  long  wordy  address  that  pertinently  and 
iustly  bears  on  the  subject.  Joab  indeed  furnished  her  with  the 
leading  part  of  her  story — for  it  does  not  deserve  the  name  of  rea- 
soning. But  he  had  an  unjustifiable  measure  to  accomplish,  and 
therefore  he  did  as  well  as  he  could,  to  make  the  worse  appear  the 
better  cause.  He  was  also  aware  "  that  the  king's  heart  was  to- 
ward Absalom."  He  knew  what  tune  pleased  David,  and  there- 
fore he  depended  not  on  the  goodness  of  the  music,  but  the  nature 
of  the  effect.  And  accordingly,  weak  and  irrelevant  as  the  state- 
ment was,  it  succeeded  !     For,  as 

"  He  that's  convinced  against  his  will, 

Is  of  the  same  opinion  still ;" 

So  when  a  man  is  inclined  to  a  particular  course,  a  little  child  may 
lead  him. 

We  may  here  remark,  and  it  is  of  importance  in  reading  the 
Scriptures  to  observe  it,  that  the  Holy  Ghost  does  not  sanction  as 
righteous,  or  as  true,  every  thing  recorded  in  them.  The  sacred 
writers  relate  facts  as  they  occurred,  leaving  us  to  employ  our  rea- 
son in  distinguishing  things  that  differ.  We  are  not  to  believe  all 
the  arguings  of  Job's  friends  because  they  are  found  in  the  book  of 
Job  ;  it  is  obvious  that  they  sometimes  laid  down  wrong  principles, 
and  at  other  times  drew  unfair  inferences  from  right  ones.  And  in 
the  Ecclesiastes,  Solomon  more  than  once  utters  sentiments  not  as 
matters  of  his  own  credence,  but  as  the  language  of  worldlings,  or 
libertines,  whose  objections  he  would  answer. 

Let  us  apply  this  to  the  case  before  us.  The  woman  having  by 
a  kind  of  parable  drawn  from  David  a  sentence  of  censure  and  con- 
demnation, which,  as  she  supposed,  affected  himself,  she  makes  an 
application  of  it — "  Let  thine  handmaid,  I  pray  thee,  speak  one 
word  unto  my  lord  the  king.  And  he  said,  Say  on.  And  the  wo- 
man said,  Wherefore  then  hast  thou  thought  such  a  thing  against 
the  people  of  God  ?  for  the  king  doth  speak  this  thing  as  one  which 
is  faulty,  in  that  the  king  doth  not  fetch  home  again  his  banished." 
And  then,  to  enforce  her  suit,  she  adds,  "  The  word  of  my  lord  the 
king  shall  now  be  comfortable  :  for  as  an  angel  of  God,  so  is  my 
lord  the  king  to  discern  good  and  bad ;  therefore  the  Lord  thy  God 
will  be  with  thee."  She  adduces  two  arguments.  The  first  drawn 
from  man's  mortality  :  "  For  we  must  needs  die,  and  are  as  water 
spilt  on  the  ground,  which  cannot  be  gathered  up  again  ;  neither 
doth  God  respect  any  person" — As  much  as  to  say,  Aranon  would 

Vol.  II.  13 


146  SEPTEMBER  14. 

have  died  if  he  had  not  been  slain  by  his  brother.  Absalom  will 
die,  and  severity  may  hasten  the  event.  Thou,  David,  though  a 
king,  art  dying,  and  wilt  become  as  one  of  the  people — This  was  a 
poor  reason  for  dispensing  with  civil  justice  against  a  murderer  and 
a  fratricide.  Yet  the  argument  is  true  in  itself;  and  there  are 
cases  on  which  it  will  be  found  to  bear — cases  of  private  and  per- 
sonal injury,  and  where  we  are  required  not  to  avenge  ourselves. 
Has  a  fellow-creature  offended  you  ?  The  offender  will  soon  be  in- 
capable of  receiving  forgiveness,  and  you  will  soon  be  beyond  the 
power  of  exercising  it.  Whatsoever  therefore  thine  hand  findeth 
to  do,  do  it  with  thy  might ;  for  there  is  no  work,  nor  device,  knowl- 
edge, repentance,  or  wisdom,  in  the  grave  whither  thou  goest.  Re- 
member that  anger  resteth  in  the  bosom  of  fools.  Let  not  the  sun 
go  down  upon  your  wrath.  Especially,  let  not  life  close  upon  you 
before  you  are  reconciled  to  your  brother.  Would  you  enter  the 
presence  of  God  implacable  ?  Yet  there  is  but  a  step  between  you 
and  death — Boast  not  thyself  of  to-morrow ;  for  thou  knowest  not 
what  a  day  may  bring  forth. 

The  second  is  drawn  from  God's  goodness  :  "  Yet  doth  he  devise 
means  that  his  banished  be  not  expelled  from  him" — And  therefore, 
as  if  she  would  say,  resemble  him,  and  be  like  him,  not  only  in 
power,  but  in  clemency  and  kindness.  This  again  is  a  poor  plea 
in  favour  of  the  impunity  of  a  public  malefactor.  We  are  not  to 
spare  those  who  deserve  to  suffer  by  the  laws  of  the  land  because 
God  is  merciful  and  gracious.  The  minister  of  God  is  not  to  bear 
the  sword  in  vain.  He  is  set  for  the  punishment  of  evil-doers,  as 
well  as  for  the  praise  of  them  that  do  well.  Yet  the  argument  is 
true  in  itself;  and  applies  to  cases  of  private  and  personal  office. 
There  we  are  required  to  exercise  forgiveness  ;  and  it  is  enforced 
by  this  very  motive.  Hence  says  the  Apostle  :  "  Let  all  bitterness, 
and  wrath,  and  anger,  and  clamour,  and  evilspeaking,  be  put  away 
from  you,  with  all  malice  :  and  be  ye  kind  one  to  another,  tender- 
hearted, forgiving  one  another,  even  as  God  for  Christ's  sake  hath 
forgiven  you."  To  which  we  add  the  parable  of  the  Saviour : 
"  Then  came  Peter  to  him,  and  said,  Lord,  how  oft  shall  my  brother 
sin  against  me,  and  I  forgive  him  ?  till  seven  times  ?  Jesus  saith 
unto  him,  I  say  not  unto  thee,  Until  seven  times ;  but,  Until  seventy 
times  seven. — So  likewise  shall  my  heavenly  Father  do  also  unto 
you,  if  ye  from  your  hearts  forgive  not  every  one  his  brother  their 
trespasses." 


September  14. — "  We  must  needs  die,  and  are  as  water  spilt  on  the  ground, 
which  cannot  be  gathered  up  again ;  neither  doth  God  respect  any  person." — 
2  Sam.  xiv.  14. 

Here  we  are  reminded  that  we  are  under  a  necessity  of  dying  ; 
that  the  effect  is  irretrievable ;  and  the  stroke  without  partiality. 

— "  We  must  needs  die."  The  necessity  was  not  original,  but 
induced  by  the  Fall.  It  resulted  not  from  nature,  but  sin — "  By 
one  man  sin  entered  into  the  world,  and  death  by  sin,  and  so  death 
hath  passed  upon  all  men,  because  all  have  sinned."  All  creatures 
die,  yet  we  never  speak  of  a  mortal  bird  or  a  mortal  beast,  but  only 
of  a  mortal  man.     He  only  deserves  the  epithet  as  a  reproach.    He 


SEPTEMBER  15.  147 

only  was  made  immortal,  but  he  degraded  himself  from  the  dig- 
nity, and  being  in  honour  abode  not,  but  made  himself  like  the 
beasts  that  perish.  Now  it  is  appointed  unto  men  once  to  die.  It 
is  the  present  law  of  their  nature  :  and  from  history,  observation, 
and  experience ;  from  the  numberless  accidents  and  diseases  to 
which  they  are  exposed  ;  and  from  the  infirmities  and  decays  they 
feel  in  their  bodies,  the  living  know  that  they  shall  die  : 

— "  And  be  as  water  spilt  on  the  ground,  which  cannot  be  gathered 
up  again."  When  we  see  our  little  family  asleep  we  are  not 
alarmed  or  concerned,  though  they  are  unconscious  of  our  presence, 
and  for  the  time  know  not  any  thing ;  because  we  have  it  in  our 
power  to  restore  the  sensibility  when  we  please ;  yea,  nature,  if 
left  to  itself,  will  soon  recover  it.  But  while  suspended  over  the 
breathless  corpse,  in  vain  we  watch  to  see  a  movement — we  speak 
in  vain — and  touch  the  cold  cheek  in  vain — and  we  bury  our  dead 
out  of  our  sight.  We  are  not  denying  a  future  state  of  existence, 
but  we  have  no  restoration  from  the  grave  here.  "  0  spare  me," 
says  David,  "  that  I  may  recover  strength  before  I  go  hence  and  am 
no  more."  "  In  the  morning,"  says  Job,  "  ye  shall  seek  me — but  I 
shall  not  be."  Ah  !  could  we  re-gather  their  precious  remains,  and 
inspire  and  revive  them ;  Rachel  would  no  longer  "  weep  for  her 
children,  and  refuse  to  be  comforted,  because  they  were  not;" 
Jacob  would  no  longer  say,  "  Joseph  is  not ;"  at  the  domestic  table 
11  David's  seat"  would  no  longer  be  "  empty;"  nor  would  the  lonely 
friend  heave  any  more  at  the  thought,  "  we  took  sweet  counsel  to- 
gether, and  walked  to  the  house  of  God  in  company."  But  in  vain 
we  seek  them — They  are  gone  the  way  whence  they  shall  not  re- 
turn— The  places  that  knew  them  shall  know  them  no  more  for 
ever. 

—"Neither  doth  God  respect  any  person."  He  does  not  over- 
look the  little,  or  fear  the  great.  He  does  not  spare  the  poor  from 
pity  or  the  rich  from  favour.  He  is  not  moved  by  the  venerable- 
ness  of  age  or  the  charms  of  infancy.  He  gives  the  destroyer  a 
universal  commission,  and  orders  him  to  strike  impartially  as  to 
time,  place,  and  manner.  Youth,  and  beauty,  and  strength,  and 
learning,  and  wisdom,  and  usefulness,  lie  down  equally  in  the  dust. 
"  No  man  knoweth  either  love  or  hatred  by  all  that  is  before  them. 
All  things  come  alike  to  all :  there  is  one  event  to  the  righteous, 
and  to  the  wicked ;  to  the  good  and  to  the  clean,  and  to  the  unclean  • 
to  him  that  sacrificeth,  and  to  him  that  sacrificeth  not :  as  is  the 
good,  so  is  the  sinner ;  and  he  that  sweareth,  as  he  that  feareth  an 
oath." 

"  But  the  wide  difference  that  remains, 
Is  endless  joy  or  endless  pains." 


September  15.— "He  did  that  which  was  evil  in  the  sight  of  the  Lord."— 
2  Chron.  xxxiii.  2. 

Manasseh,  of  whom  these  words  are  spoken,  is  a  name  prover- 
bial for  wickedness.  This  indeed  is  not  invariably  a  sure  rule  to  go 
by.  A  man  cannot  always  be  judged  of  by  his  infamy,  any  more 
than  by  his  fame.     Subjects  have  been  called  rebels  when  they 


148  SEPTEMBER  15. 

have  been  only  maintaining  their  lawful  rights.  Christians,  be- 
cause they  were  not  understood  by  their  calumniators,  hare  been 
deemed  enthusiasts  when  they  have  only  spoken  the  words  of  truth 
and  soberness.  A  public  charity  wears  the  dishonoured  name  of 
Magdalene,  as  if  she  had  been  a  prostitute  of  the  grossest  descrip- 
tion before  she  became  a  follower  of  our  Lord,  and  ministered  to 
him  of  her  substance  :  whereas,  however  we  explain  her  case  as 
having  been  dispossessed  of  seven  devils,  it  imports  nothing  against 
her  previous  virtue — But  Manasseh  well  deserves  all  the  infamy 
attached  to  his  character.  Witness  the  portrait  given  us  by  the 
pen  of  inspiration.  Witness  his  oppression  and  cruelty — "  Manas- 
seh shed  innocent  blood  very  much,  till  he  had  filled  Jerusalem 
from  one  end  to  the  other."  The  language  is  doubtless  hyperboli- 
cal. But  take  it  in  the  lowest  sense  consistent  with  truth,  and  how 
many  persons  under  false  pretences  must  have  perished  from  pub- 
lic or  private  assassination  to  gratify  his  avarice,  ambition,  or  re- 
venge. For  it  was  not  the  blood  of  criminals,  but  innocent  blood 
that  he  poured  out  in  such  torrents  :  and  we  have  reason  to  believe 
that  a  great  portion  of  the  victims  suffered  for  the  sake  of  religion. 
Early  ecclesiastical  history  asserts,  we  know  not  on  what  founda- 
tion, that  Isaiah  was  sawn  asunder  by  his  order.  Witness  his 
idolatries — "  He  built  again  the  high  places  which  Hezekiah  his 
father  had  broken  down,  and  he  reared  up  altars  for  Baalim,  and 
made  groves,  and  worshipped  all  the  host  of  heaven,  and  served 
them."  Witness  his  superstition — "  And  he  caused  his  children  to 
pass  through  the  fire  in  the  valley  of  the  son  of  Hinnom  :"  that  is, 
he  either  sacrificed  his  offspring  to  Moloch,  or  dedicated  them  to  the 
service  of  the  idol,  to  be  employed  in  the  execrable  rites  of  his  wor- 
ship. Witness  his  infernal  alliances — "  He  observed  times,  and 
used  enchantments,  and  used  witchcraft,  and  dealt  with  a  familiar 
spirit,  and  with  wizards."  Witness  his  open  contempt  of  every 
thing  sacred — "  And  he  built  altars  for  all  the  host  of  heaven  in  the 
two  courts  of  the  house  of  the  Lord.  And  he  set  a  carved  image, 
the  idol  which  he  had  made,  in  the  house  of  God,  of  which  God 
had  said  to  David  and  to  Solomon  his  son,  in  this  house,  and  in  Je- 
rusalem, which  I  have  chosen  before  all  the  tribes  of  Israel,  will  I 
put  my  name  for  ever."  Witness  his  concern  and  zeal  to  corrupt 
others — "  So  Manasseh  made  Judah  and  the  inhabitants  of  Jerusa- 
lem to  err,  and  to  do  worse  than  the  heathen,  whom  the  Lord  had 
destroyed  before  the  children  of  Israel."  From  the  parallel  passage 
in  the  book  of  kings,  it  is  said,  "  He  seduced  them."  His  example, 
being  in  high  life,  would  be  very  influential ;  but  he  exerted  him- 
self to  lead  others  astray ;  and  what  means  and  resources  could 
such  a  man  employ  ?  Witness  the  aggravations  of  his  guilt.  He 
was  piously  descended.  His  father  was  the  good  Hezekiah.  The 
palace  in  which  he  had  been  brought  up  was  none  other  than  the 
house  of  God  and  the  gate  of  heaven.  He  had  been  under  the  care 
of  pious  priests  and  prophets.  How  much  had  he  to  unlearn.  But 
he  could  not  unlearn  it ;  he  had  therefore  to  fight  with  conviction, 
and  to  overcome  all  the  remonstrances,  and  to  get  rid  of  all  the  un- 
easiness of  conscience.  He  was  also  divinely  warned  from  time  to 
time  :  this  is  the  meaning — "  And  the  Lord  spake  to  Manasseh, 


SEPTEMBER  15.  U9 

and  to  his  people :  but  they  would  not  hearken."  And  this  impeni- 
tence crowned  and  confirmed  all  his  iniquity — 

And  now  what  think  you  of  this  representation,  on  the  truth  of 
which  we  can  perfectly  rely  ?  Is  it  not  painful  and  humiliating  to 
reflect  upon  it  ?  Yet  this  man  was  a  partaker  of  our  own  nature  ; 
and  if  we  do  not  resemble  him,  are  we  to  glory  in  ourselves  ?  Yea, 
ought  we  not  to  be  thankful  ?  All  have  not  the  same  opportuni- 
ties and  temptations.  Who  can  tell  what  we  might  have  been  had 
we  encountered  the  perils  in  which  others  have  been  wrecked  ? 
What  would  any  of  us  have  been  in  a  world  like  this  without  Di- 
vine restraints  ?  "  There  goes  John  Bradford,  but  for  the  grace  of 
God,"  would  the  martyr  exclaim  when  he  beheld  the  transgressor. 
Our  Lord  therefore  leads  us  from  the  effects  to  the  hidden  cause, 
and  fixes  on  the  human  heart.  "  Out  of  the  heart  proceed  evil 
thoughts,  murders,  adulteries,  fornications,  thefts,  false  witness, 
blasphemies."  According  to  this  decision  the  principles  of  the 
blackest  crimes  in  practice  lie  in  the  recesses  of  many  a  character 
that  appears  fair  to  men.  They  are  not  suffered  to  spring  up,  but 
who  will  not  honestly  own  that  he  has  felt  them  in  their  most  se- 
cret workings  ?  Anger  is  the  germ  of  malice  ;  lust  of  sensuality  ; 
covetousness  of  theft.  A  desire  to  conceal  the  excellences  of  ano- 
ther from  ourselves,  or  from  the  world,  genders  false  witness. 
Hard  conceptions  of  God  lead  to  blasphemy.  Ah !  how  little  per- 
mission of  Providence,  or  encouragement  from  circumstances,  do 
the  evils  of  our  nature  require,  to  bring  them  into  exercise,  and  to 
degrade  us  to  a  level  with  the  vilest  of  the  vile — Lord,  what  is 
man  ! 

And  what  think  you  of  the  pardon  and  renovation  of  such  a  sin- 
ner !  "  Is  not  this  a  brand  plucked  out  of  the  fire  ?"  Should  we  not, 
in  reading  his  history,  have  expected  that  he  would  perish  a  spec- 
tacle to  the  world,  to  angels,  and  to  men  ?  But  God's  thoughts  and 
God's  ways  are  not  ours.  Where  sin  abounded  grace  did  much 
more  abound — Manesseh  is  saved ! 

When  the  elder  brother  heard  of  the  reception  of  the  prodigal,  he 
was  angry  and  would  not  go  in.  And  such  mercy  as  Manasseh  ex- 
perienced may  be  offensive  to  some  now,  who  trust  in  themselves 
that  they  are  righteous  and  despise  others.  "  Of  what  use  are  our 
good  breeding  and  morals  ?  What,  are  the  dregs  of  depravity  to  be 
saved  as  well  as  we  ?  and  to  enter  into  life  with  us  ?"  Yes ;  and 
if  you  had  the  mind  of  Christ,  and  if  you  were  like  angels,  who  re- 
joice when  a  sinner  repenteth,  you  would  gladly  haiPany  of  your 
fellow-creatures  who  were  the  subjects  of  such  free  and  sovereign 
goodness,  and  magnify  the  God  that  displays  it.  Every  penitent 
may  say  with  David,  when  recovered  from  his  fall,  "  They  that 
fear  thee  will  be  glad  when  they  see  me,  because  I  have  hoped  in 
thy  truth." 

Such  mercy  may  be  abused ;  and  it  is  abused  by  those  who  con- 
tinue in  sin  that  grace  may  abound ;  who  hope  that  God,  who  is  so 
ready  to  pardon,  will  not  be  severe  to  mark  what  they  do  amiss,  but 
that  when  they  can  sin  no  longer,  he  will,  by  some  extraordinary 
interposition,  subdue  their  unwillingness,  and  deliver  them  from  the 
condition  in  which  they  now  voluntarily  continue.  But  how  dread- 
ful is  it  to  be  evil  because  God  is  good !   Is  this  likely  to  gain  his 


150  SEPTEMBER  16. 

favour  ?  He  is  merciful,  but  his  mercy  is  exercised  in  harmony  with 
all  the  perfections  of  his  nature.  And  his  goodness  is  designed  to 
lead  us  to  repentance.  And  now  is  the  accepted  time,  now  is  the 
day  of  salvation.  His  Spirit  is  now  striving  with  you,  but  if  you 
refuse  to  fall  in  with  his  motions  he  may  righteously  decline  to 
address  you  in  future,  and  hide  from  your  eyes  the  things  that  be- 
long to  your  peace.  You  cannot  deserve  his  grace,  but  you  may 
provoke  his  wrath,  and  nothing  is  so  sure  to  provoke  it  as  your 
"  doing  despite  unto  the  Spirit  of  grace." 

But  such  an  instance  of  mercy  should  encourage  you  if  you  are 
disposed  to  return  to  the  Lord.  Then,  however  guilty,  you  have 
no  reason  to  despair.  "  Come,"  says  he,  "  and  let  us  reason  together ; 
though  your  sins  were  as  scarlet  they  shall  be  white  as  snow, 
though  they  were  red  like  crimson  they  shall  be  as  wool." 

And  let  it  animate  us  in  our  concern  for  others.  Whatever 
lengths  they  have  gone,  let  us  never  consider  any  of  our  fellow- 
creatures  abandoned,  so  as  to  give  up  prayer  and  the  use  of  means 
— And  let  us  use  them  in  the  faith  of  him  who  is  mighty  to  save — 
Is  any  thing  too  hard  for  the  Lord  ? 


September  16. — "  I  was  wounded  in  the  house  of  my  friends." — Zech.  xiii.  6. 

Friendship  is  a  boon  which  has  always  been  highly  valued  and 
extolled.  It  has  been  called  the  charm  of  life,  and  the  balm  of 
grief.  He  is  deeply  pitiable  who  has  not  a  friend ;  and  he  is  in  a 
most  privileged  condition  who  has  never  had  reason  to  complain, 
"  I  was  wounded  in  the  house  of  my  friends." 

We  are  formed  for  society;  we  love  society:  we  need  society; 
we  derive  much  of  our  happiness  from  society  ;  and  yet  in  one  way 
or  another  our  connections  are  very  expensive  things.  There  are 
here,  so  to  speak,  four  kinds  of  wounds.  First,  those  that  arise 
from  the  honest  and  salutary  reprehensions  of  our  friends.  Solomon 
commends  these  by  way  of  contrast :  "  faithful  are  the  wounds  of 
a  friend,  but  the  kisses  of  an  enemy  are  deceitful."  Instead  of  com- 
plaining of  these,  we  shall  be  thankful  for  them,  if  we  are  like- 
minded  with  David ;  "  Let  the  righteous  smite  me,  it  shall  be  a  kind- 
ness ;  and  let  him  reprove  me,  it  shall  be  an  excellent  oil  which 
shall  not  break  my  head  :  for  yet  my  prayer  also  shall  be  in  their 
calamities." 

Secondly,  Those  that  result  from  their  sufferings.  Paul  speaks 
of  the  comforts  of  love :  but  it  has  its  sorrows  too.  If  I  love  another, 
and  in  proportion  as  I  love  him,  I  shall  make  his  case  my  own :  I 
shall  weep  when  he  weeps  :  I  shall  bear  his  burden  when  he  is  op- 
pressed :  and  perhaps  suffer  as  much  by  sympathy  as  he  himself 
suffers,  when  I  hear  him  cry,  "  Pity  me,  pity  me,  0  ye  my  friends, 
for  the  hand  of  God  hath  touched  me." 

Thirdly,  Those  which  are  produced  by  our  being  bereaved  of 
them.  There  are  few  but  have  felt  these  losses ;  while  some  have 
had  peculiar  reason  to  sigh,  "  I  sit,  and  am  alone,  as  a  sparrow  upon 
the  house-top" — "  Lover  and  friend  hast  thou  put  far  from  me,  and 
mine  acquaintance  into  darkness."  Oh  !  the  anxieties  that  precede 
—the  anguish  that  accompanies — the  dreariness  that  follows — the 
feeling  of  heart-desolation  that  arises  at  the  sight  of  the  walks  in 


SEPTEMBER  16.  151 

which  we  communed  with  them,  the  seats  they  occupied,  the  books 
they  folded  down,  the  flowers  they  planted — tne  nightly  visitations 
of  thought  when  darkness  and  wakefulness  let  in  busy  memory,  to 
recall  the  past,  and  open  the  wounds  afresh  which  time  had  tried 
to  heal ! 

Fourthly,  Those  which  are  inflicted  by  their  improper  conduct 
Even  the  sincere  are  imperfect ;  and  may  wound  us  by  ignorance, 
rudeness,  wayward  temper,  misapprehension,  and  censure  without 
cause.  But  some  are  altogether  vanity  and  lies.  Their  friendship 
is  a  mere  flash  of  feeling.  It  is  the  working  of  selfishness,  during 
which  they  make  you  their  scaffolding,  and  then  lay  you  aside. 
They  only  elevate  to  depress :  they  only  flatter  to  spread  a  snare 
for  your  feet ;  they  only  insinuate  themselves  into  your  bosom  to 
prove  the  viper  there. 

Thus  therefore  we  often  hear  of  being  wounded  in  the  house  of 
friends.  But  though  many  make  the  complaint,  few  seem  con- 
cerned to  improve  it.  And  thus  they  bleed  in  vain,  while  it  is  pos- 
sible for  them  to  derive  a  remedy  for  the  poison,  and  to  turn  their 
losses  into  gain.  In  all  these  murmurings  or  lamentations  about 
friends,we  should  do  well  to  inquire  whether  we  have  done  nothing  to 
deserve  what  we  suffer:  for  often  we  may  trace  our  sin  in  our  trials. 
The  blame  is  not  always  on  the  side  of  the  censured  :  the  most 
complaining  is  frequently  the  most  culpable.  He  that  will  have 
friends  must  show  himself  friendly;  and  attachment  must  be  sup- 
ported in  the  same  way  that  it  was  gained. 

We  should  also  consider  whether  we  do  not  complain  without 

i'ust  cause.  We  talk  of  the  wounds  we  have  received,  when  per- 
taps  they  are  hardly  incisions  skin  deep.  We  are  not  to  look  for 
perfection ;  but  remember  that  as  every  relation  in  life  is  filled  with 
fallen  creatures,  so  it  will  necessarily  partake  of  human  infirmity. 
And  what,  are  we  to  exact  from  others  a  faultlessness  which  they 
never  met  with  in  us  ?  Neither  should  we  become  in  these  cases, 
misanthropic;  harbourers  of  suspicion;  and  railers  against  our 
fellow-creatures  at  large.  David  said,  "  All  men  are  liars ;"  but 
it  was  "  in  his  haste;"  and  he  acknowledged  his  rashness  and 
injustice. 

We  may,  however,  regulate  and  modify  our  regard,  and  especi- 
ally our  dependance  and  expectation  :  and  we  ought  to  hear  the 
voice  of  the  word,  when  it  is  feelingly  enforced  by  events :  "  Cease 
from  man,  whose  breath  in  his  nostrils,  for  wherein  is  he  to  be  ac- 
counted of?" 

*  Then  let  ua  trust  the  Lord  alone, 

And  creature-confidence  disown : 

Sure  as  on  creatures  we  depend, 

Our  hopes  in  disappointment  end." 

Blessed  is  the  man  who  trusteth  in  the  Lord ;  and  whose  hope  the 
Lord  is.  He  will  not,  he  cannot  fail  us.  See  the  use  the  Prophet 
made  of  what  he  was  compelled  to  acknowledge — "  Trust  ye  not 
in  a  friend,  put  ye  not  confidence  in  a  guide  :  keep  the  doors  of  thy 
mouth  from  her  that  lieth  in  thy  bosom.  For  the  son  dishonoured 
the  father,  the  daughter  riseth  up  against  her  mother,  the  daughter 
in  law  against  her  mother  in  law ;  a  man's  enemies  are  the  men  of 


152  SEPTEMBER  17. 

his  own  house.     Therefore  I  will  look  unto  the  Lord ;  I  will  wait 
for  the  God  of  my  salvation :  my  God  will  hear  me." 

Should  we  not  also  do  well  to  make  the  conduct  of  our  fellow- 
creatures  towards  us  a  glass  in  which  to  contemplate  our  conduct 
towards  God  ?  Then  must  our  severity  fall  upon  ourselves  much 
more  heavily  than  upon  others.  For  what  are  our  claims  upon  our 
connexions  compared  with  God's  claims  upon  us  ?  And  what  are 
the  forgetfulness,  and  ingratitude,  and  perverseness,  and  unkind- 
ness,  and  treachery  of  those  we  have  befriended,  compared  with  the 
instances  of  vileness  which  our  infinite  Benefactor  has  constantly 
to  witness  in  us  ?  It  is  a  good  turn  which  Watts  gives  to  our  re- 
flections upon  the  state  of  the  Jews — 

"  Great  God !  how  oft  did  Israel  prove, 
By  turns,  thine  anger  and  thy  love ! 
S  There  in  a  glass  our  hearts  may  see, 

How  fickle  and  how  false  they  be." 


September  17. — "  As  he  which  hath  called  you  is  holy,  so  be  ve  holy  in  all 
manner  of  conversation." — 1  Peter  i.  15., 

Christianity  is  not  only,  as  we  see  in  the  preceding  verses,  a 
system  of  grace,  but  of  holiness  also  ;  and  however  the  term  may 
be  abused  or  despised,  the  professors  of  the  Gospel  are  to  be  distin- 
guished as  saints.  Observe  the  extent  and  the  enforcement  of  the 
obligation  they  are  under. 

They  are  to  be  "  holy  in  all  manner  of  conversation."  The  word 
conversation,  as  now  used,  signifies  discourse ;  and  no  little  of  our 
religion  consists  in  the  sanctification  of  our  speech  :  but  the  term 
never  has  this  acceptation  in  the  Scripture.  There  it  always  in- 
tends carriage,  deportment,  the  course  of  action.  It  would  be  easy 
to  prove  this ;  but  it  is  needless.  Let  us  rather  observe  that  no  part 
of  a  Christian's  conduct  is  to  be  uninfluenced  by  sanctity.  He  is  to 
be  holy  "  in  all  manner  of  conversation."  His  holiness  is  to  be 
universal  with  regard  to  times,  with  regard  to  places,  with  regard 
to  conditions,  and  with  regard  to  circumstances.  It  is  to  appear 
not  only  in  devotional  exercises,  but  in  common  actions  ;  and  whe- 
ther he  eats  or  drinks,  or  whatever  he  does,  he  is  to  do  all  to  the 
glory  of  God.  Not  that  he  can  be  always  distinctly  thinking  on 
this  end ;  but  by  making  the  word  of  God  his  rule  in  all  things,  all 
he  does  has  this  tendency  and  effect.  Paul  attended  to  a  thousand 
claims,  yet  as  he  made  all  his  actions  conduce  to  the  same  purpose, 
he  speaks  as  if  he  had  but  one  engagement ;  "  This  one  thing  I 
do."  The  husbandman  manures,  ploughs,  sows,  weeds,  reaps,  ga- 
thers into  barns,  threshes,  fans,  and  sells ;  yet  all  he  does  is  one 
thing  ;  and  that  is  comprised  in  husbandry.  Even  real  religion  is 
defective  in  its  degree,  but  it  is  always  impartial  in  its  regards ; 
and  enables  the  possessor  to  say  "  I  esteem  all  thy  commandments 
concerning  all  things  to  be  right;  and  I  hate  every  false  way." 

The  reason  why  we  are  to  be  thus  holy  is  "  because  he  who 
called  us  is  holy."  We  must  therefore  resemble  him.  He  every 
where  proposes  himself  as  our  example ;  we  are  commanded  to  be 
followers  of  him  as  dear  children ;  and  we  are  renewed  after  the 


SEPTEMBER  18.  153 

image  of  him  that  created  us.  Observe  the  excellency  of  holiness — 
It  makes  us  like  God — and  like  him  in  his  highest  excellency  ! 

As  we  cannot  be  conformed  to  him,  so  neither  can  we  love  him 
without  holiness.  They  are  only  the  "  saints  of  his"  that  can  "  re- 
joice and  give  thanks  at  the  remembrance  of  his  holiness."  But 
they,  being  partakers  of  his  holiness,  feel  congenial  with  his  very 
nature,  and  delight  in  his  law,  his  gospel,  his  ordinances,  his  peo- 
ple, as  they  all  appear  in  the  beauties  of  holiness. 

Without  holiness,  too,  it  is  impossible  for  us  to  enjoy  him.  How 
can  two  walk  together  except  they  be  agreed  ?  What  communion 
hath  righteousness  with  unrighteousness?  Without  holiness  no 
man  shall  see  the  Lord — no  man  can  see  him :  he  is  wholly  unpre- 
pared for  the  state,  the  work,  the  pleasure.  But  the  holiness  which 
makes  us  meet  for  the  inheritance  of  the  saints  in  light  insures  the 
olessedness.  God  does  nothing  in  vain;  but  he  has  thus  wrought 
us  for  the  selfsame  thing,  and  given  to  us  the  earnest  of  the  Spirit. 

It  is  therefore  no  easy  matter  to  be  a  Christian  indeed.  Yea,  it 
is  an  impossible  one  as  to  ourselves.  But  with  God  all  things  are 
possible.  There  are  not  only  millions  around  the  throne,  but  mul- 
titudes now  living,  who  are  his  workmanship.  "  This  people," 
says  he,  "  have  /  formed  for  myself,  they  shall  show  forth  my 
praise."  Instead  of  endeavouring  to  fetch  holiness  out  of  yourselves, 
pray,  with  David,  to  the  God  of  all  grace :  "  Create  in  me  a  clean 
heart,  0  God,  and  renew  a  right  spirit  within  me." 

Christians  !  under  many  of  your  present  feelings,  you  are  ready 
to  conclude  that  your  holiness  will  never  be  perfect.  But  be  not 
dismayed.  Consider  what  he  has  done  for  you  already.  How  un- 
likely was  it  once  that  you  should  ever  have  valued  what  you  now 
esteem,  and  have  ever  desired  what  you  now  above  all  things  seek 
after !  Had  he  been  minded  to  kill  you  he  would  not  have  shown 
you  such  things  as  these.  He  who  gave  you  the  will,  thereby  also 
furnished  you  with  the  pledge  of  the  power.  And  we  are  confident 
of  this  very  thing,  that  he  which  hath  begun  a  good  work  in  you 
will  perform  it  until  the  day  of  Jesus  Christ.  Soon — what  a  pros- 
pect !  you  will  be  sinless,  faultless !  "  It  doth  not  yet  appear  what 
you  shall  be,  but  this  you  know,  that  when  he  shall  appear,  you 
shall  be  like  him,  for  you  shall  see  him  as  he  is." 


September  18. — "  Lest  any  of  you  be  hardened." — Heb.  iii.  13. 

Let  us  take  some  views  of  the  evil  against  which  we  are  here 
admonished.  It  may  be  considered  in  reference  to  its  seat.  In 
many  places  it  is  spoken  of  as  "  the  heart."  "  They  hardened  their 
hearts."  "  All  the  house  of  Israel  are  hard-hearted."  It  is  some- 
times represented  as  "  the  neck."  Nothing  can  be  more  common 
than  the  expression  of  hardening  the  neck.  The  idea  is  taken  from 
a  refractory  ox  refusing  the  yoke,  and  expresses  disobedience  to  the 
commands  and  rejection  of  the  service  of  God.  At  other  times  it 
is  represented  as  "  the  face."  "  They  have  made  their  face  harder 
than  a  rock,  they  have  refused  to  return."  This  marks  insolence, 
impudence,  shamelessness.  But  these  are  all  related .  The  hard- 
ness of — the  heart — of  the  neck — and  of  the  face  follow  each  other. 


154  SEPTEMBER  18. 

Sin  is  always  progressive ;  and  transgressors  wax  worse  and 
worse. 

We  may  consider  the  hardness  as  natural  and  as  acquired.  The 
heart,  though  naturally  hard,  admits  of  an  increase  of  hardness. 
Thus  Paul  says  to  the  Hebrews,  "  Harden  not  your  heart,  as  in  the 
provocation."  Every  call  of  God  we  refuse  renders  us  more  cal- 
lous. Every  act  of  sin  we  commit  reduces  our  awe  of  God's  au- 
thority, and  prepares  us  for  another  commission.  The  young  man 
first  dreads  evil  company,  then  endures  it,  then  delights  in  it.  Ha- 
bits are  formed  by  the  repetition  of  actions ;  and  as  "  well  might 
the  Ethiopian  change  his  skin,  and  the  leopard  his  spots,  as  they 
learn  to  do  good  who  are  accustomed  to  do  evil."  The  hardening 
of  the  heart  is  like  the  hardening  of  ice.  When  the  water  begins 
to  freeze  it  will  not  bear  the  weight  of  a  pin,  but  after  some  hours, 
or  some  days,  it  is  capable  of  sustaining  the  heaviest  pressure. 

We  may  also  observe  in  this  hardness  the  concern  of  the  sinner, 
and  the  concern  of  God.  We  read  that  "  Pharaoh  hardened  his 
heart,"  and  at  the  time  it  is  said  that  "  God  hardened  his  heart." 
There  is  no  doubt  therefore  that  there  is  a  part  that  belongs  to  God 
in  this  business.  But  what  is  it  ?  And  what  can  it  be  to  accord 
with  the  perfections  of  his  nature,  and  the  language  of  his  word  ? 
He  cannot  properly  and  absolutely  harden  the  heart.  But  First,  by 
his  Providence  he  can  expose  men  to  those  temptations  which  meet- 
ing with  innate  and  indulged  depravity  will  aid  their  impenitence. 
And  Secondly,  he  can  deny  them  the  means  of  grace,  or  withhold 
or  withdraw  from  them  the  influence  that  can  alone  render  them 
efficacious.  Thus  God  is  said  to  give  men  up  to  "  a  reprobate 
mind;"  and  "  to  strong  delusion  to  believe  a  lie."  But  he  never 
acts  thus  judicially  and  penally  but  as  the  effect  of  deep  provoca- 
tion. He  never  says,  "  Let  them  alone,"  till  "  they  are  joined  to 
idols."  "  Israel  would  none  of  me,  50  I  gave  them  up  unto  their 
own  heart's  lusts  ;  and  they  walked  in  their  own  counsels."  "  Son 
of  man,  these  men  have  set  up  their  idols  in  their  heart,  and  put 
the  stumbling  block  of  their  iniquity  before  their  face  :  should  I  be 
enquired  of  at  all  by  them  ?" 

Again :  we  may  distinguish  this  hardness  as  entire  and  as  partial. 
Christians  are  renewed  in  the  spirit  of  their  mind.  The  stony  heart 
is  taken  away,  and  a  heart  of  flesh  is  given.  Yet  our  Lord  said  to 
his  own  disciples,  "  Have  ye  your  heart  yet  hardened  ?"  "  And 
he  upbraided  them  with  the  hardness  of  their  heart."  And  Chris- 
tians may  be  less  lively  in  their  religious  duties  and  affections,  not 
only  than  they  ought  to  be,  but  even  than  they  once  were.  It  is 
indeed  well  if  we  feel  this ;  it  is  a  proof  that  all  is  not  hard  within : 
but  the  want  of  more  sensibility  of  heart  is  a  great  practical  evil ; 
and  will  much  lessen  our  comfort.  And  the  evil  is  induced  by  sin ; 
and  by  little  sins  as  well  as  by  great  ones ;  and  by  omissions  of 
duty  as  well  as  by  actual  transgression.  We  are  peculiarly  liable 
to  this  evil  when  we  are  indulged — "  Because  they  have  no  changes, 
therefore  they  fear  not  God."  What  a  difference  do  we  perceive 
between  David  as  an  exile,  persecuted  from  place  to  place,  and  as  a 
reigning  monarch.  With  regard  to  the  former  he  had  such  tender- 
ness that  his  heart  smote  him,  when  he  had  only  cut  off  the  skirt 
of  his  enemy's  garment :  but  see  the  insults  and  miseries  the  King 


SEPTEMBER  19.  155 

inflicted  upon  the  Ammonites,  after  taking  the  city  from  its  brave 
defenders.  Who  can  bear  success  and  gratification  without  injury  ? 
"  Jeshurun  waxed  fat,  and  kicked :  thou  art  waxen  fat,  thou  art 
grown  thick,  thou  art  covered  with  fatness  ;  then  he  forsook  God 
which  made  him,  and  lightly  esteemed  the  Rock  of  his  salvation." 
Wherefore  keep  yourselves  in  the  love  of  God.  Take  heed,  breth- 
ren, lest  there  be  in  any  of  you  an  evil  heart  of  unbelief,  in  depart- 
ing from  the  living  God." 


September  19. — "  The  sin  which  doth  easily  beset  us." — Heb.  xh.  1. 

By  this  we  are  to  understand,  according  to  Owen,  what  our  di- 
vines call  indwelling  sin.  Sin  reigns  in  the  children  of  disobe- 
dience. But  this  is  not  the  case  with  the  godly;  sin  shall  not  have 
dominion  over  them,  for  they  are  not  under  the  law,  but  under 
grace.  But  though  it  is  dethroned  in  them,  it  is  not  as  yet  de- 
stroyed. It  still  exists  and  exerts  itself.  And  it  may  well  be  called 
41  the  sin  which  so  easily  besets  us,"  being  always  near  us  to  assail 
us  in  the  world,  the  family,  the  church,  the  closet ;  yea,  always  in 
us,  working  our  departure  from  the  living  God,  vexing  our  peace, 
spoiling  our  performances,  and  rendering  us  susceptible  of  injury 
from  external  influences — "  The  sin,"  says  the  Apostle,  "  that 
dwelleth  in  me ;"  "  another  law  in  my  members  wars  against  the 
law  of  my  mind ;"  and  the  effects  of  which  make  me  groan,  "  O 
wretched  man  that  I  am !  who  shall  deliver  me  from  the  body  of 
this  death."  This,  as  the  principle  of  corruption,  and  the  source  of 
all  other  evils,  we  should  seek  to  subdue  and  destroy.  And  who- 
ever would  see  this  subject  practically  and  evangelically  treated 
should  read  the  admirable  work  of  Owen,  on  "  the  mortification  of 
sin  in  believers." 

But  there  are  various  ways  in  which  the  same  innate  depravity 
may  operate.  Isaiah  speaks  of  our  all  going  astray,  but  says, 
"  We  have  turned  every  one  to  his  own  way."  And  the  expression 
of  the  Apostle  has  given  rise  to  the  notion  of  some  particular  sin  to 
which  we  are  more  exposed  or  addicted  than  to  another  :  and  thus 
we  often  hear  of  a  man's  besetting  sin,  and  easily  besetting  sin. 
And  it  is  undeniable,  that  by  outward  circumstances,  or  natural 
temperament,  some  are  more  inclined  to  peevishness  and  fretful- 
ness,  some  to  anger  and  revenge,  some  to  pride  and  vanity,  some 
to  intemperance  and  sensuality. 

We  should  imagine  that  every  one  must  be  acquainted  with  his 
own  peculiar  propensity,  especially  after  some  course  of  years. 
But  what  is  habitual  is  naturalized ;  we  are  blind  to  our  own  faults ; 
self-love  covers  a  multitude  of  sins,  and  this  among  the  rest.  Yet 
in  many  cases  a  man's  ignorance,  owing  to  the  power  and  preva- 
lence ot  the  evil,  must  be  mere  affectation. 

A  man's  easily  besetting  sin  is — that  to  which  he  is  most  fre- 
quently tempted — and  which  he  is  most  anxious  to  conceal — and 
the  discovery  and  reprehension  of  which  most  mortifies  and  offends 
him.  * 

Such  a  sin,  unsearched  after,  unbewailed,  unopposed,  is  incom- 
patible with  "  simplicity  and  godly  sincerity."    If  we  regard  the 


156  SEPTEMBER  20. 

safety  and  welfare  of  our  souls,  however  painful  the  result  may  be, 
we  shall  faithfully  examine  ourselves.  And  when  we  see  where 
we  have  been  most  easily  overcome,  or  drawn  aside,  we  shall  pe- 
culiarly watch  and  pray,  lest  we  enter  into  temptation.  "  A  right 
spirit"  will  lead  us  to  pass  the  time  of  our  sojourning  here  in  fear — 
"  Blessed  is  the  man  that  feareth  always." 


September  20. — "  Master,  I  have  brought  unto  thee  my  son." — Mark  ix.  17. 

This  is  the  commencement  of  a  very  interesting  and  instructing 
narrative.     The  leading  circumstances  were  these. 

The  man  was  in  affliction.  The  affliction  was  indeed  relative  ; 
but  there  are  cases  in  which  relative  trials  are  more  severely  felt 
than  even  personal.  And  what  relation  is  more  susceptible  of  this 
than  the  parental  ?  It  was  a  child — an  "  only"  child — possessed  by 
"  a  dumb  spirit,"  the  distressing  and  fearful  effects  of  which  are 
thus  described  :  "  wheresoever  he  taketh  him,  he  teareth  him  :  and 
he  foameth,  and  gnasheth  with  his  teeth,  and  pineth  away  :  and 
oftentimes  it  hath  cast  him  into  the  fire  and  into  the  waters  to  de- 
stroy him."  And  this  had  been  the  case  with  the  unhappy  child 
from  his  infancy.  As  nothing  is  said  of  his  mother,  it  is  probable 
she  was  dead,  or  surely  she  would  have  accompanied  this  applica- 
tion. 

But  who  does  not  feel  for  the  pitiable  condition  of  the  father  ? 
And  yet  who  knows  what  is  good  for  a  man  in  this  vain  life  ?  But 
for  this  calamity  perhaps  this  suppliant  had  never  known  or  ad- 
dressed the  Saviour.  How  often  is  the  valley  of  Achor  the  door  of 
hope  !  How  many  can  say,  "  it  is  good  for  me  that  I  have  been  af- 
flicted !"  How  often  does  trouble  send  us  in  search  of  the  friend  of 
sinners.  It  is  the  merciful  design  of  it.  It  is  the  effect  of  it  when 
sanctified,  both  in  the  conversion  of  the  soul,  and  in  renewed  appli- 
cations to  the  throne  of  grace  all  through  life — 

But  observe  the  man's  mistake.  At  first  he  goes  and  applies  to 
the  servants  instead  of  the  master :  but  the  disciples  "  could  not 
cast  him  out."  And  do  not  we  often  err  in  the  same  way  ?  Do 
not  our  ignorance,  carnality,  and  impatience  lead  us  to  stop  at  in- 
struments ?  But  they  are  nothing  without  God ;  and  the  sooner 
we  are  convinced  ot  this  the  better,  that  we  may  not  weary  our- 
selves for  very  vanity.  "In  returning  and  rest  shall  ye  be  saved  ; 
in  quietness  and  confidence  shall  be  your  strength."  What  can 
ministers  do  for  you  ?  If  you  come  looking  only  to  us  you  will  re- 
turn as  empty  as  you  came.  The  excellency  of  the  power  is  of  God, 
and  not  of  us.  "  Who  is  Paul,  and  who  is  Apollos,  but  ministers 
by  whom  ye  believed,  even  as  the  Lord  gave  to  every  man  ?  So 
then  neither  is  he  that  planteth  any  thing,  neither  he  that  watereth ; 
but  God  that  giveth  the  increase."  The  heathens  made  gods  of 
every  thing  that  afforded  them  profit  or  pleasure  :  and  we  are  pa- 
ganish in  the  same  way.  But  we  are  more  criminal  than  they, 
because  we  know  him,  and  know  that  with  him  is  the  fountain  of 
life.  And  God  is  jealous  of  his  glory,  and  is  always  provoked  to 
destroy  or  render  useless  the  instrument  that  robs  him  of  his  praise. 

Despairing  of  all  other  help,  the  man  now  comes  to  Jesus  him- 
self— But  see  with  what  low  apprehensions,and  how  full  of  suspicion 


SEPTEMBER  21.  157 

and  fear.  "  If  thou  canst  do  any  thing,  have  compassion  on  us,  and 
help  us."  Faith  admits  of  various  degrees,  and  we  see  it  in  the 
views  and  feelings  of  those  who  applied  to  him  in  the  days  of  his 
flesh.  How  free  from  hesitation  was  the  Centurion  ?  "  Speak  but 
the  word,"  says  he,  "  and  my  servant  shall  be  healed."  The  leper 
seemed  to  question  his  willingness  to  act :  he  "  worshipped,  saying, 
Lord,  if  thou  wilt,  thou  canst  make  me  clean."  But  this  man 
seems  to  doubt  his  power.  And  we  sometimes  do  the  same.  We 
are  not  indeed  always  aware  of  this.  We  presume  that  it  is  only 
his  willingness  to  help  that  we  question :  but  if  we  fully  trusted  in 
his  power,  how  is  it  that  our  confidence  sinks  or  wavers  as  ordinary 
means  fail,  or  difficulties  multiply  ?  Is  any  thing  too  hard  for  the 
Lord  ?  Are  we  ever  straitened  in  him  ?  Yet  the  Jews,  after  all  the 
displays  of  his  omnipotence,  said,  "  Can  God  furnish  a  table  in  the 
wilderness  ?  Behold,  he  smote  the  rock,  that  the  waters  gushed  out, 
and  the  streams  overflowed ;  can  he  give  bread  also  ?  can  he  pro- 
vide flesh  for  his  people  ?"  And  even  Moses  himself  staggered  at 
the  promise  of  God  through  this  unbelief:  "  The  people,  among 
whom  I  am,  are  six  hundred  thousand  footmen ;  and  thou  hast  said, 
I  will  give  them  flesh,  that  they  may  eat  a  whole  month.  Shall 
the  flocks  and  the  herds  be  slain  for  them,  to  suffice  them  ?  or  shall 
all  the  fish  of  the  sea  be  gathered  together  for  them,  to  suffice  them  ? 
And  the  Lord  said  unto  Moses,  Is  the  Lord's  hand  waxed  short  ? 
thou  shalt  see  now  whether  my  word  shall  come  to  pass  unto  thee 
or  not."  Let  us  beware  of  this  evil.  Let  us  bring  our  faith  to  the 
apprehension  of  his  power.  Let  us  believe — that  we  may  see  the 
glory  of  God. 

Our  Lord  both  reproves  and  encourages  him.  The  reproof  was 
general  in  the  expression,  but  it  was  designed  to  bear  upon  himself : 
"  He  answered  him,  and  said,  O  faithless  generation,  how  long 
shall  I  be  with  you  ?  how  long  shall  I  suffer  you  ?  Bring  him  unto 
me,"  The  encouragement  was  conditional ;  but  it  precisely  met 
his  case.  "  If  thy  son  be  not  recovered  the  blame  will  lie  at  thy  own 
door;  it  will  be  owing  to  no  inability  in  me,  but  a  want  of  faith  in 
thyself :  Jesus  said  unto  him,  If  thou  canst  believe,  all  things  are 
possible  to  him  that  believeth."  Thus  he  ascribes  a  kind  of  om- 
nipotence to  faith.  And  it  is  certain  that  faith  can  prevail  with 
God.  It  can  obtain  the  pardon  of  all  sins.  It  can  make  us  more 
than  conquerors  over  all  our  enemies.  It  can  bring  us  supplies  for 
all  our  wants. 

But  let  us  observe  the  effect  of  our  Saviour's  declaration  on  the 
mind  of  the  poor  father.  Loving"  his  child,  and  longing  for  his  de- 
liverance ;  and  knowing  that  every  thing  now  depended  upon  his 
believing  and  feeling  in  himself  a  sad  struggle  between  faith  and 
unbelief,  he  "  straightway  cried  out,  and  said  with  tears,  Lord,  I 
believe ;  help  thou  mine  unbelief." — Let  this  be  the  subject  of  the 
following  exercise. 


September  21.—"  And  straightway  the  father  of  the  child  cried  out,  and 
said  with  tears,  Lord,  I  believe ;  help  thou  mine  unbelief."— Mark  ix.  24. 

We  have  reviewed  the  narrative  ;  but  we  may  consider  the  words 
now  read  as  the  common  language  of  religious  experience.     For 
Vol.  II.  "      14 


158  SEPTEMBER  81. 

what  Christian  is  there  that  does  not  "  cry  out,  and  say  with  tears, 
Lord,  I  believe ;  help  thou  mine  unbelief."  Four  things  are  ob- 
servable in  the  speaker. 

First :  he  acknowledges  his  faith—"  Lord,  I  believe"  A  man  may 
be  conscious  of  his  own  grace.  Grace  brings  evidence  along  with 
it.  It  does  not  operate  like  a  charm;  nor  are  its  operations  to  be 
classed  with  those  occasional  and  superficial  emotions  which  give 
no  character  to  the  person,  or  fixed  bias  to  the  disposition.  It  en- 
lightens the  understanding,  it  reneAvs  the  heart,  and  becomes  a 
governing  principle  in  the  life.  Faith  without  works  is  dead. 
Living  faith  works  by  love. — Neither  should  we  be  unwilling  to 
own  what  we  experience ;  for  the  praise  does  not  belong  to  our- 
selves ;  neither  will  it  ever  be  claimed  by  any  of  the  real  subjects 
of  it.  Paul  says,  "  I  laboured  more  abundantly  than  all  the  apos- 
tles ;"  yet  this  was  not  the  language  of  pride,  but  praise ;  for  he 
adds,  "  Yet  not  I,  but  the  grace  of  God  which  was  with  me."  The 
fault  of  most  is,  that  they  deny  their  sin ;  but  there  are  some  who 
deny  their  grace.  If  they  would  do  justice  to  their  views  and  feel- 
ings, they  must  be  constrained  to  own,  that  under  all  their  com- 
plaints they  have  been  made  to  differ  from  others,  and  that  there  is 
something  which  they  have  received.  "  If  repentance  consists  in 
having  the  heart  broken  for  sin,  and  from  sin, — Lord,  I  repent.  If 
love  to  thee  is  determined  by  a  supreme  desire  to  enjoy  thee,  and 
a  fear  to  offend  thee — Lord,  thou  knowest  that  I  love  thee.  If  faith 
is  self-renunciation, -and  a  reliance  upon  thyself  only  for  salvation — 
Lord,  I  believe." 

Secondly ;  he  confesses  the  imperfection  of  his  faith — "  Help 
thou  mine  unbelief '."  A  man  maybe  alive  and  not  in  full  health. 
A  Christian,  though  renewed  in  the  spirit  of  his  mind,  is  not  free 
from  infirmities.  Sin  does  not  reign  in  his  mortal  body,  but  he 
feels  a  law  in  his  members  warring  against  the  law  of  his  mind,  so 
that  he  cannot  do  the  things  that  he  would.  We  read,  therefore,  of 
"  weak  faith :"  and  our  Saviour,  addressing  his  own  immediate 
disciples,  said,  "  Why  are  ye  fearful,  O  ye  of  little  faith."  Now 
as  far  as  faith  is  wanting,  unbelief  prevails. 

Thirdly ;  he  speaks  of  his  unbelief  with  sorrow — "  He  said  with 
tears,  Lord,  I  believe ;  help  thou  mine  unbelief."  It  is  pleasing  to 
see  sensibility  in  religion:  and  the  Christian  has  a  heart  of  flesh. 
His  defects  are  his  distresses ;  he  groans  under  them,  being  bur- 
dened. Even  his  views  of  the  love  of  Christ  render  his  failures 
the  more  grievous. — He  is  not  only  affected  with  gross  and  scan- 
dalous offences  visible  to  his  fellow-creatures,  but  mourns  over 
evils  that  are  never  noticed  by  natural  men :  such  as  dullness  in 
duty,  wanderings  of  thought  in  devotion,  backslidings  in  heart,  and 
the  weakness  and  waverings  of  his  faith  and  hope  in  God. — There 
is  nothing  he  more  deplores  than  the  remains  of  his  unbelief;  to 
these  he  can  no  more  be  reconciled  than  a  convalescent  can  be  re- 
conciled to  the  remains  of  an  offensive  and  painful  disorder ;  such 
a  man  is  thankful  for  returning  health,  but  he  sighs  to  be  entirely 
well. 

Fourthly,  he  applies  to  the  Saviour  for  succour — "  He  cried,  and 
said  with  tears,  Lord,  I  believe ;  help  thou  mine  unbelief."  In  the 
same  way  "  the  Apostles  said  unto  the  Lord,  Increase  our  faith." 


SEPTEMBER  22.  159 

Had  this  prayer  been  improper,  the  receiver  ought  to  have  rebuked 
it;  but  he  encouraged  it.  Let  us  not  be  afraid,  with  all  the  first 
Christians,  and  immensely  the  majority  ever  since,  to  call  upon  his 
name.  Let  us  bring  all  our  complaints  to  him.  He  is  the  author 
and  finisher  of  faith.  He  has  the  words  of  eternal  life.  He  quick- 
eneth  whom  he  will.  He  alone  can  relieve  us;  but  in  him  all  ful- 
ness dwells.  You  will  make  no  progress  in  the  Divine  life  if  you 
think  of  advancing  without  him.  Your  growth  in  grace  is  not  the 
offspring  of  your  own  resolutions  and  exertions,  but  your  being 
under  his  agency,  and  receiving  the  supply  of  his  Spirit — your  liv- 
ing in  the  Spirit — walking  in  the  Spirit.  "  Wherefore  also  we  pray 
always  for  you,  that  our  God  would  count  you  worthy  of  this  call- 
ing, and  fulfil  all  the  good  pleasure  of  his  goodness,  and  the  work 
of  faith  with  power :  that  the  name  of  our  Lord  Jesus  Christ  may 
be  glorified  in  you,  and  ye  in  him,  according  to  the  grace  of  our 
God  and  the  Lord  Jesus  Christ." 


September  22. — "Thou,  O  God,  hast  prepared  of  thygoodneBs  for  the  poor." 
— Psalm  Jxviii.  10. 

The  acknowledgment  refers  to  the  gracious  attention  of  God  to 
Israel  his  pensioners,  while  they  sojourned  in  the  wilderness.  They 
were  destitute  of  all  ordinary  supplies,  but  "he  commanded  the 
clouds  from  above,  and  opened  the  doors  of  heaven,  and  rained 
down  manna  upon  them  to  eat,  and  gave  them  of  the  corn  of  hea- 
ven. Man  did  eat  angels  food  :  he  sent  them  meat  to  the  full." 
"We  are  not  to  look  for  miraculous  provision  ;  but  God  has  not  for- 
saken the  earth,  nor  forgotten  to  be  gracious.  Let  us  observe  the 
nature  of  this  goodness,  and  the  subjects  for  whom  it  is  prepared. 

The  goodness  of  God  appears  in  the  produce  of  the  ground,  not 
only  for  man,  but  beast.  Indeed  man  is  concerned  in  the  brute 
creation,  and  a  deficiency  with  regard  to  them  would  materially 
affect  his  own  welfare.  But  while  the  Lord  cares  for  oxen,  and 
causes  the  grass  to  grow  for  the  cattle,  he  provides  corn  for  the 
more  immediate  service  of  man.  This  forms,  owing  to  our  depen- 
dance  upon  it,  what  the  Scripture  calls  "  the  whole  stay  and  staff  of 
bread."  Judea  was  famous  for  this  noble  production.  Moses  calls 
it  "  a  land  of  wheat."  By  a  boldness  of  metaphor  he  speaks  of 
"  the  kidneys  of  wheat."  In  the  restored  prosperity  of  this  highly- 
favoured  people,  this  commodity  is  not  overlooked :  "  They  shall 
flow  together  to  the  goodness  of  the  Lord  for  wheat" — "  The  barns 
shall  be  full  of  wheat" — 

But  let  us  pass  from  Judea  to  our  own  country ;  a  land  the  Lord 
careth  for,  and  whose  inhabitants  are  "  fed  with  the  finest  of  the 
wheat."  Who  that  has  lately  watched  the  springing  of  the  earth, 
seen  the  vallies  standing  thick  with  corn,  heard  the  little  hills  re- 
joicing on  every  side,  and  shouted  as  the  precious  treasure  was 
safely  conveyed  into  the  garner,  can  help  exclaiming,  "  Thou,  O 
God,  hast  prepared  of  thy  goodness  for  the  poor."  And  shall  we 
expose  ourselves  to  the  reproach  of  the  prophet,  "  Neither  say  they 
in  their  heart,  Let  us  now  fear  the  Lord  our  God,  that  giveth  rain, 
both  the  former  and  the  latter,  in  his  season  :  he  reserveth  unto  us 
the  appointed  weeks  of  the  harvest." 


160  SEPTEMBER  22. 

Two  things  in  this  case  may  hinder  or  weaken  the  impression  of 
his  goodness.  The  one  is  the  constancy  of  its  return.  It  is  easy 
to  see  that  this  is  really  an  argument  for  greater  thankfulness,  un- 
less we  are  to  be  evil  because  God  is  good ;  for  surely  the  common- 
ness of  benefits  multiplies  them,  and  increases  our  obligation  in  a 
corresponding  degree.  Yet  what  is  usual  ceases  to  strike ;  what  is 
frequently  repeated,  and  returns  continuously  in  a  fixed  and  known 
regularity,  arrives  without  emotion,  and  is  regarded  as  a  thing  of 
course.  When  the  manna  first  fell  upon  the  ground  every  eye 
would  be  turned  towards  heaven ;  but  it  soon  became  "  this  light 
food."  And  one  reason  why  God  sometimes  withdraws  or  sus- 
pends an  enjoyment  is,  that  we  may  learn  to  feel  the  worth  by  the 
want  of  the  blessing. 

The  other  is,  the  means  he  employs.  These  keep  us  from  see- 
ing his  hand ;  yet  that  hand  worketh  all  in  all.  Away  with  the 
semi-infidelity  of  philosophers.  He  has  established  no  mechanical 
laws  which  render  his  continual  presence  unnecessary.  Instru- 
ments are  nothing  without  his  agency.  If  they  succeed,  it  is  only 
because  he  uses  them.  Second  causes  are  moved  by  the  first:  "  I 
will  hear,  saith  the  Lord,  I  will  hear  the  heavens,  and  they  shall 
hear  the  earth ;  and  the  earth  shall  hear  the  corn,  and  the  wine,  and 
the  oil;  and  they  shall  hear  Jezreel."  David  therefore  fixes  our 
eye  at  once  upon  God ;  and  says,  "  Thou  visitest  the  earth,  and 
waterest  it ;  thou  greatly  enrichest  it  with  the  river  of  God,  which 
is  full  of  water  :  thou  preparest  them  corn,  when  thou  hast  so  pre- 
vided  for  it.  Thou  waterest  the  ridges  thereof  abundantly;  thou 
settlest  the  furrows  thereof ;  thoumakest  it  soft  with  showers;  thou 
blessest  the  springing  thereof ;  thou  crownest  the  year  with  thy 
goodness ;  and  thy  paths  drop  fatness. 

Miracles  rouse  attention  for  the  moment,  but  the  ordinary  work- 
ings of  Divine  Providence  are  no  less  truly  wonderful  in  themselves : 
yea,  the  instant  and  immediate  production  of  an  effect  develops  less 
of  his  perfections  than  the  securing  of  it  by  various  and  numberless 
combinations,  not  one  failing.  We  admire  the  word  that  multi- 
plied five  loaves  into  a  sufficiency  to  feed  a  large  multitude  ;  but 
whose  operation  is  it  that  annually  increases  the  seed  that  is  sown 
"  and  dies,"  thirty,  sixty,  and  one  hundred  fold  ?  If  we  have  faith 
enough  to  see  God  only  in  extraordinary  events,  our  godliness  will 
be  very  occasional  and  limited.  But  there  are  some  who  live  in 
his  presence,  who  "  walk  with  God,"  who  confess  him  in  every 
trial  and  comfort,  and  are  preparing  for  that  heaven  where  God  is 
"all  in  all." 

If  some  things  would  prevent  our  gratitude,  others  are  adapted 
to  excite  and  strengthen  it.  Let  us,  if  we  would  be  impressed  with 
this  goodness,  think, 

First,  how  easily  he  could  have  destroyed  our  hopes.  All  was 
suspended  upon  his  will.  War  might  have  ravaged  and  desolated 
our  fields.  Insects,  blasts,  and  mildew,  were  at  his  nod.  The 
heavens  over  us  might  have  been  as  brass,  and  the  earth  under  us 
as  iron,  through  continued  and  scorching  heat.  Excessive  rains 
might  have  deluged  the  soil,  injured  the  ripening  of  the  corn,  and 
hindered  the  ingathering. 

Secondly,  let  us  reflect  how  dreadful  the  effects  of  dearth  would 


SEPTEMBER  22.  161 

have  proved.  He  has  not  only  relieved,  but  indulged  us.  With 
how  many  sounds,  and  perfumes,  and  colours,  and  relishes,  has  he 
gratified  our  senses.  But  these  might  have  been  withholden  with- 
out annihilating  human  support.  We  never  feel  in  viewing  a 
flower  as  we  do  at  the  sight  of  an  ear  of  corn.  It  is  when  we  lean 
on  the  stile  and  see  the  waving  bounty,  or  when  we  walk  through 
the  pathway  of  the  standing  ears ;  it  is  then  we  exclaim,  "  Thou,  O 
God,  hast  prepared  of  thy  goodness  for  the  poor."  It  is  not  difficult 
to  convince  men  of  the  importance  of  what  relates  to  their  bodies . 
The  flesh  cries  out,  and  if  denied  ease  or  food  will  be  heard.  Ani- 
mal appetites  often  return,  and  the  relief  of  them  is  even  essential 
to  the  preservation  of  life.  What  so  powerful  as  the  cravings  of 
hunger !  We  have  also  relations  to  be  provided  for  as  well  as  our- 
selves. Many  have  families  :  some  have  large  families.  What  is 
it  for  a  mother  to  hear  a  child  cry  for  want  and  have  no  sustenance 
to  give  it ! 

Thirdly,  we  must  not  forget  how  much  we  have  deserved  his 
displeasure.  We  cannot  estimate  properly  his  goodness  without 
considering  our  unworthiness  of  the  least  of  all  his  mercies.  Here 
there  is  a  difference  between  us  and  other  creatures.  The  eyes  of 
all  wait  upon  him,  and  he  giveth  them  their  meat  in  due  season . 
But  they  have  never  offended  him,  they  have  always  fulfilled  the 
end  of  their  being.  But  we  have  renounced  our  allegiance  to  him, 
we  have  followed  idols,  we  have  joined  in  alliance  with  his  foes, 
and  have  daily  and  hourly  provoked  him  to  his  face — What  claim 
has  a  rebel  upon  his  gracious  sovereign  ?  or  a  runaway  servant  who 
has  robbed  him,  upon  a  kind  master  ?  Where  is  the  benefactor  who 
would  continue  his  bounties  after  numberless  proofs  of  ingratitude, 
and  enmity,  and  insult  ?  Where  then  should  we  have  been  if  God 
had  rewarded  us  according  to  our  iniquities  ?  Our  guilt  has  been 
aggravated  beyond  that  of  any  other  country,  by  reason  of  our  pre- 
eminent advantages.  Surely  it  is  of  the  Lord's  mercies  that  we 
are  not  consumed,  because  his  compassions  fail  not.  Surely  at  the 
end  of  another  harvest  we  are  constrained  to  exclaim,  "  Not  unto 
us,  0  Lord,  not  unto  us ;  but  to  thy  name  give  glory,  for  thy  mercy, 
and  for  thy  truth's  sake." 

But  we  are  here  reminded  not  only  of  the  nature  of  his  goodness, 
but  the  subjects  of  it:  "  Thou,  0  God,  hast  prepared  of  thy  good- 
ness for  the  poor."  It  is  not  for  them  exclusively.  "  The  king  is 
served  by  the  field."  A  supply  for  the  poor  is  of  course  a  supply 
for  the  rich ;  and  it  is  easy  to  see  that  a  suspension  of  the  Divine 
goodness  would  involve  all  ranks.  The  rich  can  no  more  create 
than  the  poor  ;  and  should  the  course  of  vegetation  be  stopped  by 
him  who  has  power  to  destroy  as  well  as  to  produce,  what  profit 
would  a  man  have  of  all  the  wealth  he  possessed  ?  Wealth  would 
be  nothing  if  it  could  not  be  laid  out ;  and  if  the  time  ever  came, 
which  the  Lord  forbid !  in  which  there  was  neither  earing  nor  har- 
vest, the  proprietor,  as  well  as  the  peasant  and  the  pauper,  would 
perish.     But  it  is  spoken  in  reference  to  the  poor,  because, 

First,  they  are  the  larger  mass  of  mankind,  and  whatever  pride 
may  think,  in  the  eye  of  reason,  policy,  and  revelation,  by  far  the 
most  important,  useful,  and  necessary  part. 

14* 


162  SEPTEMBER  22. 

Secondly,  they  would  be  more  peculiarly  affected  by  deficiency. 
Dear  purchases  can  be  made  by  the  rich,  who,  as  the  price  of  pro- 
visions advances,  can  follow  it ;  but  the  poor  are  speedily  straiten- 
ed, and  become  a  prey  to  scarceness  ;  and  every  door  is  shut  against 
them  but  that  of  precarious  charity. 

Thirdly,  to  encourage  those  in  humble  and  trying  life  to  depend 
upon  him.  What  he  did  formerly  he  does  now.  He  prepares  of 
his  goodness  for  the  poor.  He  may  try  you,  and  require  proof  of 
your  confidence,  before  he  communicates  relief:  but  "  the  needy 
shall  not  always  be  forgotten,  the  expectation  of  the  poor  shall  not 
perish  for  ever."  "  Trust  in  the  Lord,  and  do  good,  and  dwell  in 
the  land,  and  verily  thou  shalt  be  fed."  And,  "  a  little  that  a  right- 
eous man  hath,  is  better  than  the  riches  of  many  wicked." 

Fourthly,  to  enforce  our  attention  to  them  from  the  Divine  exam- 
ple. We  see  how  he  had  his  eye  upon  the  poor  in  the  Jewish  econ- 
omy. It  is  delightful  to  read  the  various  provisions  concerning 
them  in  the  law  of  Moses.  All  the  earth  spontaneously  yielded  the 
seventh  year,  belonged  to  the  poor.  At  harvest  the  owners  were 
not  to  cut  down  the  corners  of  their  fields,  they  were  to  scatter  some 
handfuls  behind  them  for  the  gleaner,  and  if  they  dropped  a  sheaf 
they  were  not  to  go  back  for  it.  See  what  is  said  with  regard  to 
their  borrowing  and  pledges  :  "  If  thou  lend  money  to  any  of  my 
people  that  is  poor  by  thee,  thou  shalt  not  be  to  him  as  a  usurer, 
neither  shalt  thou  lay  upon  him  usury.  If  thou  at  all  take  thy 
neighbour's  raiment  to  pledge,  thou  shalt  deliver  it  unto  him  by 
that  the  sun  goeth  down  :  for  that  is  his  covering  only,  it  is  his  rai- 
ment for  his  skin :  wherein  shall  he  sleep  ?  and  it  shall  come  to 
pass,  when  he  crieth  unto  me,  that  I  will  hear ;  for  I  am  gracious." 
Again  :  "  Ye  shall  not  afflict  any  widow,  or  fatherless  child.  If  thou 
afflict  them  in  any  wise,  and  they  cry  at  all  unto  me,  I  will  surely 
hear  their  cry."  Hear  James  calling  men  away  from  the  gold  ring 
and  gay  clothing :  "  Hearken,  my  beloved  bretnren,  Hath  not  God 
chosen  the  poor  of  this  world  rich  in  faith,  and  heirs  of  the  kingdom 
which  he  hath  promised  to  them  that  love  him  ?  But  ye  have  des- 
pised the  poor.  Do  not  rich  men  oppress  you,  and  draw  you  before 
the  judgment  seats  ?"  And,  "  Behold,  the  hire  of  the  labourers  who 
have  reaped  down  your  fields,  which  is  of  you  kept  back  by  fraud, 
crieth :  and  the  cries  of  them  which  have  reaped  are  entered  into 
the  ears  of  the  Lord  of  sabaoth."  We  enveigh  not  against  the  dis- 
tinctions and  ranks  of  life ;  yea,  we  would  maintain  them,  and  are 
persuaded  the  invasions  of  them  are  no  more  advantageous  to  infe- 
riors than  to  their  superiors.  Yet  they  may  be  carried  to  an  ex- 
treme. Neither  would  we  wish  to  relax  for  one  moment  the  apos- 
tolic law,  that  "  if  any  man  will  not  work,  neither  shall  he  eat." 
It  was  never  the  design  of  Providence  that  the  poor  should  be  fed 
without  labour ;  but  if  they  are  willing  to  labour,  and  cannot  pro- 
cure a  decent  and  comfortable  support  for  themselves,  something 
must  be  wrong  somewhere  in  the  state  of  the  community :  and  rulers 
and  subjects  should  remember  the  awful  admonition :  "  Behold, 
is  it  not  of  the  Lord  of  hosts  that  the  people  shall  labour  in  the  very 
fire,  and  the  people  shall  weary  themselves  for  very  vanity?"  "  For 
the  oppression  of  the  poor,  for  the  sighing  of  the  needy,  now  will  I 


SEPTEMBER  23.  163 

arise,  saith  the  Lord ;  I  will  set  him  in  safety  from  him  that  puffeth 
at  him." 

Every  season  shows  his  goodness  on  behalf  of  the  poor.  Let  us 
be  merciful  as  our  heavenly  Father  is  merciful ;  and  followers  of 
God  as  dear  children.  "  If  the  clouds  be  full  of  rain,  they  empty 
themselves  upon  the  earth."  What  a  responsibility  attaches  to  the 
affluent !  What  a  disgrace,  what  a  curse  will  their  abundance  be 
without  diffusion  !  "  Charge  them  that  are  rich  in  this  world  that 
they  be  not  high-minded,  nor  trust  in  uncertain  riches,  but  in  the 
living  God,  who  giveth  us  richly  all  things  to  enjoy;  that  they  do 
good,  that  they  be  rich  in  good  works,  ready  to  distribute,  willing 
to  communicate ;  laying  up  in  store  for  themselves  a  good  founda- 
tion against  the  time  to  come,  that  they  may  lay  hold  on  eternal 
life."  Let  us  thus  fall  in  with  the  designs  of  God  in  befriending 
the  necessitous.  The  poor  we  have  always  with  us,  and  their  dis- 
tresses are  great.  Let  us  feed  the  hungry,  and  clothe  the  naked, 
and  cheer  those  who  are  ready  to  perish,  and  cause  the  widow's 
heart  to  sing  for  joy :  and  be  so  many  little  images  of  him  who 
prepares  of  his  goodness  for  the  poor.  It  will  be  one  of  the  best 
ways  in  which  we  can  show  our  gratitude  on  the  present  occasion 
— But  let  us  sin<*  a  song  of  praise  to  the  Author  of  all  good,  in  the 
language  of  David,  so  beautifully  versified  by  Watts — 

"  Good  is  the  Lord,  the  heavenly  King, 

Who  makes  the  earth  his  care, 
Visits  the  pastures  every  spring, 

And  bids  the  grass  appear. 

"  The  clouds,  like  rivers  rais'd  on  high, 

Pour  out,  at  thy  command, 
Their  watery  blessings  from  the  sky, 

To  cheer  the  thirsty  land. 

"The  soften'd  ridges  of  the  field 

Permit  the  corn  to  spring ; 
The  valleys  rich  provision  yield, 

And  the  poor  labourers  sing. 

"  The  little  hills  on  every  side 

Rejoice  at  falling  showers  ; 
The  meadows  drest  in  all  their  pride, 

Perfume  the  air  with  flowers. 

"The  barren  clods,  refresh'd  with  rain, 

Promise  a  joyful  crop  ; 
The  parched  grounds  look  green  again, 

And  raise  the  reaper's  hope. 

"The  various  months  thy  goodness  crowns  ; 

How  bounteous  are  thy  ways  ; 
The  bleating  flocks  spread  o'er  the  downs, 

And  shepherds  shout  thy  praise." 


September  23. — "  And  in  this  mountain  shall  the  Lord  of  hosts  make  unto 
all  people  a  feast  of  fat  things,  a  feast  of  wines  on  the  lees,  of  fat  things  full  of 
marrow,  of  wines  on  the  lees  well  refined." — Isaiah  xxv.  6. 

We  might  remark  here  the  author  of  the  entertainment;  and  the 
place  where  it  was  to  be  made ;  and  the  richness  of  the  provision : 
but  let  us  notice  only  the  universality  of  the  design.  When  men 
make  a  feast  they  invite  only  their  relations  and  friends,  or  their 
rich  neighbours,  who  can  bid  them  again,  and  make  a  recompense. 


164  SEPTEMBER  23. 

But  there  is  one  feast  to  which  are  invited  the  occupiers  of  the 
highways  and  hedges,  and  the  poor,  and  the  maimed,  and  the  halt, 
and  the  blind.  Belshazzar  the  king  made  a  great  feast ;  but  it  was 
to  "  a  thousand  of  his  lords."  Ahasuerus  made  a  great  feast;  but 
it  was  "  unto  all  his  princes  and  servants  ;  the  power  of  Persia  and 
Media,  the  nobles  and  rulers  of  the  provinces  being  before  him."  It 
is  true  that  at  the  close  of  it  "  the  king  made  a  feast  unto  all  the 
people  that  were  found  in  Shushan  the  palace,  both  unto  great  and 
small,  seven  days  in  the  court  of  the  garden  of  the  king's  palace." 
But  how  large  soever  the  court  of  the  garden  was,  it  could  contain 
only  a  few  thousand  partakers,  while  millions  in  his  one  hundred  and 
twenty-seven  provinces  were  excluded  from  the  festivity.  But  in 
this  mountain  the  Lord  makes  "  unto  all  people  a  feast  of  fat  things, 
a  feast  of  wines  on  the  lees  ;  of  fat  things  full  of  marrow,  of  wines  on 
the  lees  well  refined." 

That  he  is  able  to  do  this  shows  his  greatness  and  all-sufficiency. 
That  he  is  willing  to  do  this  shows  the  exceeding  riches  of  his  mer- 
cy and  grace.  It  serves  to  distinguish  Christianity  from  Judaism. 
The  provisions  of  the  latter  were  chiefly  confined  to  one  people, 
and  comparatively  a  very  small  nation :  but  here  there  is  no  differ- 
ence between  Jew  or  Greek.  Jesus  is  the  Saviour  of  the  world ; 
in  his  Name  shall  the  Gentiles  trust;  in  him  all  the  families  of  the 
earth  shall  be  blessed. 

It  displays  the  Unchristianism  of  monopoly.  It  is  lamentable  to 
think  how  fond  some  are  of  inclusion,  and  still  more,  if  possible,  of 
exclusion.  If  God  was  to  sanction  the  anathemas  of  his  rash  and 
erring  creatures,  how  few  would  be  saved !  But  if,  though  they 
should  call  upon  him  as  long  and  as  loud  as  the  worshippers  called 
upon  Baal,  he  will  not  hear  them.  And  if  they  were  fairly  to  con- 
sult his  word,  his  word  would  tell  them  that  they  know  not  what 
manner  of  spirit  they  are  of.  If  they  were  in  a  good  frame  of 
mind,  though  they  would  not  wish  to  sacrifice  truth  to  candour, 
they  would  rejoice  in  the  thought  that  others,  all  others  are  invited 
as  well  as  themselves,  and  that  for  all  there  is  enough,  and  to  spare. 
This  universality  should  also  check  despondency.  "  I  feel  my 
need  of  these  blessings,  more  than  of  my  necessary  food,  and  long, 
above  all  things,  to  partake  of  them .  And  O  my  soul,  what  hinders 
me  ?  If  the  feast  be  made  for  all,  why  may  not  I  come,  and  partake 
freely  ?  The  inviters  were  ordered  to  bid  as  many  as  they  should 
find,  both  bad  and  good  to  the  marriage.  It  would  therefore  be,  not 
humility,  but  even  disobedience,  to  refuse  the  command  of  the  king. 
And  this  is  his  commandment,  that  we  believe  on  the  name  of  his 
Son  Jesus  Christ." 

Here  too  is  the  annihilation  of  excuse.  You  will  be  able  here- 
after to  plead  no  peculiarity  in  your  circumstances  as  a  reason  for 
your  irreligion.  You  will  see  persons  at  the  right  hand,  of  the 
same  country,  connexions,  calling,  condition ;  and  of  the  same  na- 
ture, weakness,  passions,  and  depravity  too,  with  yourselves. 
Truth  will  not  allow  you  to  say,  I  perished  because  there  was  no 
Saviour  able  or  ready  to  save  me  ;  because  no  redress  adequate  to 
my  relief  was  proposed  to  my  hope,  and  placed  within  my  reach. 
I  sought  deliverance,  but  could  not  obtain  it.  He  turned  away  my 
prayer,  and  said,  you  are  an  exception — the  benefit  was  free  for  all 


SEPTEMBER  24.  165 

— but  you.  No.  You  will  have  no  cloak  for  your  sin.  No  alle- 
viation of  your  misery.  This  will  be  the  hell  of  hell — You  would 
not  come  to  him  that  you  might  have  life.  You  were  soul-suicides. 
You  destroyed  yourselves. 


September  24. — "  Every  man  therefore  that  hath  heard,  and  hath  learned 
of  the  Father,  cometh  unto  me." — John  vi.  45. 

Many  perhaps  have  never  particularly  observed  this  expression. 
But  it  is  very  instructive. 

It  shows  us  what  faith  is — It  consists  in  coming  to  Christ.  He 
is  no  more  in  the  world,  so  as  to  be  known  after  the  flesh.  The 
coming  to  him  could  not  mean  a  corporeal  approach,  without  ex- 
cluding all  now  living,  and  all  who  have  lived  ever  since,  from  the 
promise,  "  Come  unto  me,  all  ye  that  labour  and  are  heavy  laden, 
and  I  will  give  you  rest:  and, him  that  cometh  to  me  I  will  in  no 
wise  cast  out."  Yea,  when  he  was  on  earth,  this  coming  intended 
much  more  than  a  bodily  access  to  him,  for  he  complained  of  those 
who  were  then  near  him  and  followed  him,  "  ye  will  not  come  to 
me  that  ye  might  have  life ;"  "  ye  also  have  seen  me  and  believed 
not."  But  it  is  a  representation  of  faith  by  its  operation  and  effect. 
Faith  is  not  a  mere  notion  or  belief,  but  such  a  belief  as  is  accom- 
panied with  an  application  to  him  for  all  the  purposes  of  salvation — 
Therefore  coming  to  him,  and  believing  on  him,  are  used  by  him- 
self as  synonimous  with  each  other. 

It  reminds  us  also  of  the  reasonableness  of  faith.  Faith  is  not  the 
offspring  of  presumption  and  ignorance :  it  flows  from  instruction, 
from  divine  teaching—"  Every  one,  therefore,  that  hath  heard,  and 
hath  learned  of  the  Father,  cometh  unto  me."  A  fool  only  would 
entrust  something  immensely  valuable  to  a  being  with  whom  he 
was  unacquainted.  I  have  ventured,  says  the  Christian,  such  an 
interesting,  such  an  infinite  treasure  in  the  hands  of  Christ,  that  I 
should  be  the  most  miserable  of  all  creatures  had  I  any  suspicion 
concerning  him.  But  I  am  not  ashamed ;  I  cannot  be  confounded. 
"  I  know  whom  I  have  believed,  and  am  persuaded  that  he  is  able  to 
keep  that  which  I  have  committed  to  him  against  that  day."  And 
every  believer  is  able  to  give  a  reason  of  the  hope  that  is  in  him. 
His  house  is  great  and  weighty,  and  the  fall  would  involve  not  only 
the  furniture,  but  himself,  and  many  a  rain  and  many  a  flood  will 
arise  and  be  sure  to  try  it ;  but  he  feels  secure,  because  he  is  con- 
scious that  it  is  founded  on  a  rock.  It  is  therefore  said,  "  they  that 
know  thy  Name  will  put  their  trust  in  thee,  for  thou,  Lord,  hast 
not  forsaken  them  that  seek  thee." 

We  see  also  the  entire  importance  of  the  Lord  Jesus.  We  can- 
not infer  the  value  of  a  thing  from  the  aim  of  men ;  they  may 
attach  themselves  to  a  trifle,  and  expend  their  labour  and  sacrifices 
on  a  thing  of  nought.  But  the  Lord  is  a  God  of  knowledge ;  by 
him  actions  are  weighed.  And  if  God  fixes  upon  an  end,  and  al- 
ways keeps  it  in  view;  and  if,  in  all  he  says  and  does,  he  seeks  the 
promotion  of  it,  we  may  be  assured  that  the  object  is  unspeakably 
excellent  and  necessary.  Now  we  here  see  that  all  the  teaching  of 
God,  both  in  the  revelation  of  the  word  and  in  the  work  of  his  Spirit, 
is  designed  to  make  us  feel  our  need  of  Christ;  and  to  induce  us  to 


166  SEPTEMBER  25. 

desire  him,  and  to  repair  to  him.  This  is  telling  us  plain  enough, 
that 

"  None  but  Jesus 
Can  do  helpless  sinners  good." 

That  there  is  salvation  in  none  other  ;  that  in  him  all  fulness  dwells ; 
that  he  is  all,  and  in  all. 

Here  is  a  rule  for  ministers  to  go  by.  If  they  would  conform  to 
the  mind  and  method  of  God  himself — and  none  teaches  like  him — 
every  one  that  hears  and  learns  of  them  will  be  guided  to  Christ, 
and  will  hear  nothing  but  the  call,  "  Behold  the  Lamb  of  God." 
This  is  not  the  case  with  all  preachers.  If  we  were  to  hear  and 
learn  of  some,  they  would  lead  us  far  enough  from  him  ;  we  should 
be  conducted  to  Epictetus,  or  Moses,  or  referred  to  our  poor  and 
wretched  selves  for  righteousness  and  strength,  instead  of  being  left 
looking  only  unto  Jesus,  and  crying,  Lord,  save,  or  I  perish. 

Finally,  here  is  a  test  by  which  we  may  judge  of  our  spiritual 
state.  If  we  are  a  people  of  no  understanding,  he  that  made  us  will 
not  have  mercy  on  us,  and  he  that  formed  us  will  show  us  no 
favour.  Am  I  then  taught  of  God  ?  Have  I  heard  and  learned  of 
the  Father  ?  How  shall  I  answer  this  question,  so  essential  to  my 
peace  and  comfort?  How  do  I  stand  with  regard  to  Christ  ?  Have  I 
forsaken  the  world,  and  do  my  thoughts  and  desires  reach  out  after 
him?  Is  it  the  prevailing  concern  of  my  heart  to  win  Christ?  to  be 
found  in  him  ?  to  know  the  power  of  his  resurrection,  and  the  fel- 
lowship of  his  sufferings,  and  to  be  made  conformable  to  his  death  ? 
Am  I  coming  to  him  as  unto  a  living  stone,  disallowed  indeed  of 
men,  but  chosen  of  God  and  precious  ?  This,  this  is  the  test — 
Every  one  that  hath  heard  and  learned  of  the  Father,  cometh  unto 
him ;  and  every  one  that  cometh  unto  him  hath  heard  and  earned 
of  the  Father. 


September  25. — "  And  his  disciples  came,  and  took  up  the  body,  and  buried 
it,  and  went  and  told  Jesus." — Matt.  xiv.  12. 

While  you  sympathize  with  them  in  their  loss,  and  applaud 
their  conduct  on  the  occasion,  you  are  perhaps  ready  to  envy  them 
the  privilege  they  enjoyed.  "  Ah  !  happy  disciples,  to  be  able  to 
repair  to  Jesus,  and  tell  him  your  grief."  But  you  may  do  the  same. 
He  has  said,  Lo !  I  am  with  you  alway,  even  unto  the  end  of  the 
world.  And  therefore  though  he  is  no  longer  on  earth  corporeally, 
he  is  here  spiritually.  Though  you  cannot  see  him,  you  can  approach 
him,  and  find  him  a  very  present  help  in  trouble.  Yea,  you  have 
the  advantage  of  those  who  lived  in  the  days  of  his  flesh.  He  was 
not  then  in  every  place,  but, 

"  Where'er  we  seek  him  he  is  found, 
And  every  place  is  holy  ground." 

They  often  had  to  go  to  a  distance.  Martha  and  Mary  had  to  call 
in  a  servant,  and  send  to  him  "beyond  Jordan,  saying,  "  Lord,  be- 
hold he  whom  thou  lovest  is  sick."  But  you  can  instantly  fall  upon 
your  knees,  and  cry,  "  Lord,  I  am  oppressed,  undertake  for  me ;" 
and  prayer  will  reach  him  in  a  moment,  in  the  twinkling  of  an  eye 
— "  Before  they  call  I  will  answer,  and  while  they  call  I  will  hear." 


SEPTEMBER  25.  167 

Realise  therefore  the  privilege ;  and  remember  that  the  best  thing 
you  can  do  with  your  trouble  is  to  take  it  to  him.  This  is  sanc- 
tioned by  the  highest  authority :  "  Is  any  afflicted  ?  Let  him  pray." 

It  is  recommended  by  experience  : 

"  What  various  hindrances  we  meet 
In  coming  to  a  mercy-seat : 
Yet  who  that  knows  the  worth  of  prayer, 
But  wishes  to  be  often  there." 

Of  all  the  millions  that  have  tried  it,-  there  is  not  one  but  will  say, 
"  It  is  good  for  me  to  draw  nigh  to  God :"  and  also  add,  "  Wait  on 
the  Lord,  be  of  good  courage,  and  he  shall  strengthen  thine  heart ; 
wait,  I  say,  on  the  Lord." 

There  is  nothing  like  the  influence  of  the  exercise,  in  calming 
the  ruffled  mind,  healing  the  broken  spirit,  and  preserving  us  from 
all  the  unhallowed  feelings  to  which  we  are  liable  in  the  hour  of 
distress. 

To  whom  can  we  be  so  encouraged  to  go  as  unto  him  ?  Others 
are  often  wanting  in  kindness.  Their  patience  is  soon  exhausted. 
By  our  continual  coming  we  weary  them.  They  may  be  in  a  selfish 
or  pettish  frame.  They  may  be  loo  busy  to  attend  to  our  com- 
plaint. It  may  be  deemed  beneath  their  notice  when  they  deign 
to  regard  us— What  airs  they  give  themselves — what  difficulties 
they  urge — what  delays  they  require — how  they  love  to  make  us 
feel  our  dependence — and  how  sure  are  they  to  remind  us  of  our 
faults.  But  he  upbraideth  not.  He  despises  not  the  prayer  of  the 
destitute.  He  is  full  of  condescension  and  longsuffering.  His 
heart  is  the  dwelling-place  of  pity.  He  presses  us  to  make  free 
with  him — "Come  unto  me,  all  ye  that  labour  and  are  heavy 
laden,  and  I  will  give  you  rest." 

If  men  were  kind,  they  are  often  powerless.  If  their  ear  is  open 
to  hear,  their  hand  is  shortened  that  it  cannot  save.  They  may 
weep  when  we  weep,  and  weep  most  of  all  that  their  resources  can- 
not aid  their  affection's.  But  nothing  is  too  hard  for  the  Lord. 
As  to  the  trouble  you  take  to  him,  he  can  explain  it,  and  show  you 
wherefore  he  contendeth  with  you.  He  can  support  you  under  it. 
He  can  deliver  you  from  it.  He  can  turn  it  into  a  blessing.  He 
can  enable  you  to  say,  "  It  is  good  for  me  that  I  have  been  afflicted." 

Therefore  go  and  tell  Jesus.  It  is  not  in  all  cases  and  in  all 
respects  improper  to  unbosom  yourselves  to  a  fellow-creature,  and 
especially  a  fellow-Christian ;  some  solace  and  relief  may  be  ob- 
tained :  but,  says  Cowper — 

"  Were  half  the  breath  thus  vainly  spent, 

To  heaven  in  supplication  sent, 

The  cheerful  cry  would  oft'ner  be, 

1  Hear  what  the  Lord  hath  done  for  me.'  " 

Have  you,  like  these  disciples,  been  to  the  grave,  and  left  your  hope 
and  comfort  in  the  dust?  Go  and  tell  him  who  wept  himself  at 
the  grave  of  Lazarus,  and  who  can  be  better  to  you  than  ten  sons. 

Have  you  received  intelligence  that  alarms  or  distresses  you  ? 
Do  as  Hezekiah  did — He  went  and  spread  the  letter  before  the  Lord. 

Have  you  a  heart's  bitterness,  known  only  to  yourself,  and  which 
you  feel  not  at  liberty  to  divulge  to  any  earthly  connexion  ?    There 


168  SEPTEMBER  26.     ■ 

is  nothing  but  you  may  communicate  to  him.  He  enjoins  you  i.n 
every  thing  to  make  known  your  requests  unto  him. 

Are  you  a  backslider,  and  after  knowing  the  evil  of  sin,  and  tast- 
ing that  the  Lord  is  gracious,  have  you  turned  again  to  folly  ?  Have 
you  said,  I  have  loved  idols,  and  after  them  will  I  go  ?  "Oh!  turn ! 
turn  again."  "  Take  with  you  words,  and  turn  unto  the  Lord." 
You  will  find  him  where,  and  what  he  was— the  change  has  been 
only  in  you — 

"  Behold,  great  God,  we  come  to  thee, 

Though  hlushes  veil  our  face  ; 
Constrain'd  our  last  retreat  to  seek 

In  thy  much  injur'd  grace." 

And  0  thou  sinner,  just  awakened  to  look  into  thy  condition ;  and 
pressed  with  a  sense  of  thy  guilt,  and  depravity,  and  danger,  art 
asking,  "  What  must  I  do .?"  Go  thou  to  him.  Wait  for  nothing 
to  recommend  thee. — He  looks  for  nothing.  Throw  thyself  at  his 
footstool.  Say,  "  Lord,  mine  is  a  pressing  case ;  I  must  obtain  re- 
lief, or  be  undone  for  ever.  Other  refuge  have  I  none.  In  thee  is 
my  help — Leave  not  my  soul  destitute."  And  he  will  not,  ho  can- 
not reject  thee  ;  for  he  has  said — Him  that  cometh  unto  me,  I  will 
in  no  wise  cast  out. 


September  26. — "  He  hath  given  all  things  into  his  hand." — John  iii.  35. 

Love  is  always  generous.  It  delights  to  heap  favours  upon  its 
object ;  and  never  thinks  it  has  done  enough.  But  what  munifi- 
cence is  here  !  "  The  Father  loveth  the  Son,  and  hath  given  all 
things  into  his  hand  !" 

How  far  does  this  universality  reach  ?  If  we  compare  the  as- 
sertion with  other  passages  of  Scripture,  especially  with  the  words  of 
our  Saviour  after  his  resurrection,  "  All  power  is  given  unto  me  in 
heaven  and  in  earth  ;"  and  with  the  words  of  Paul,  "  He  ascended 
up  far  above  all  heavens,  that  he  might  fill  all  things :"  we  shall 
see  that  it  cannot  be  taken  too  extensively. 

It  takes  in  all  in  nature.  To  him,  as  we  learn  from  the  applica- 
tion of  the  Apostle,  in  his  Epistle  to  the  Hebrews,  David  refers  when 
he  says,  "  Thou  madest  him  to  have  dominion  over  the  works  of 
thy  hands  ;  thou  hast  put  all  things  under  his  feet :  all  sheep  and 
oxen,  yea,  and  the  beasts  of  the  field ;  the  fowl  of  the  air,  and  the 
fish  of  the  sea,  and  whatsoever  passeth  through  the  paths  of  the 
seas."  Accordingly  in  the  days  of  his  flesh  all  creatures  confessed 
and  obeyed  his  power.  He  made  summer  and  winter.  The  day  is 
his,  the  night  also  is  his.  The  silver  and  the  gold  are  his,  and  the 
cattle  upon  a  thousand  hills.  The  world  is  his,  and  the  fulness 
thereof — He  is  unworthy  the  name  of  a  Christian  who  does  not  ac- 
knowledge his  rights  and  agency  in  all  the  scenes  of  creation  around 
him  ;  walk  with  him  in  the  bounties  of  the  field  ;  and  the  beauties 
of  the  garden ;  see  him  in  the  rose  of  Sharon,  and  the  lily  of  the 
valleys ;  and  hear  him  in  the  voice  of  every  bird,  and  the  breeze  of 
every  wind. 

It  takes  in  all  in  Providence.  All  that  is  devised  and  carried  on 
in  our  world  is  under  his  rule.    The  government  is  upon  his  shoul- 


SEPTEMBER  26.  169 

der.  There  is  not  a  being  to  be  found  but  is  either  his  servant  or 
his  slave;  who  does  not  obey  him  voluntarily  or  by  constraint. 
He  doth  according  to  his  own  will  in  the  army  01  heaven  and  among 
the  inhabitants  of  the  earth,  and  none  can  stay  his  hand.  He  chan- 
ges the  times  and  the  seasons.  He  removeth  and  setteth  up  kings. 
"While  they  deal  proudly,  he  is  above  them.  While  they  follow 
their  own  passions  they  fulfil  his  designs.  When  they  move  in  the 
line  of  his  purpose  they  are  resistless  ;  and  when  they  turn  from  it, 
and  attempt  to  go  forward,  he  has  a  hook  for  their  nose,  and  a  bridle 
for  their  jaws.  The  wrath  of  man  praises  him,  and  the  remainder 
of  wrath  he  restrains — like  the  owner  of  the  mill,  who  admits  the 
water  as  long  as  the  grinding  requires,  and  then  drops  the  hatch. 
In  all  our  temporal  concerns  he  decides  our  successes  or  disappoint- 
ments. 

"  If  light  attends  the  course  1  run, 

'T  is  he  provides  the  rays ; 
And  't  is  his  hand  that  veils  my  sun, 

When  darkness  clouds  my  days." 

Sickness  and  health,  the  changes  of  life,  the  time,  place,  and  man- 
ner of  our  death,  are  all  regulated  by  him  who  "  careth  for  us." 

It  includes  all  in  grace.  The  resources  of  the  natural  and  provi- 
dential worlds  are  his,  to  enable  him  to  accomplish  the  work  of 
grace.  He  could  not  make  all  things  work  together  for  the  good 
of  his  people,  unless  they  were  put  under  him,  and  subjected  to  his 
control.  But  they  are.  He  has  power  given  him  over  all  flesh, 
that  he  should  give  eternal  life  to  as  many  as  the  Father  hath  given 
him.  He  is  made  head  over  all  things  to  the  Church.  Hence  all 
his  ways  towards  them  are  mercy  and  truth.  He  is  also  king  in 
Zion.  Every  thing  there  is  committed  to  his  authority.  He  is  the 
only  Lord  of  conscience.  He  has  the  appointment  of  his  own  ordi- 
nances. He  has  given  prophets,  apostles,  pastors,  evangelists, 
teachers.  All  the  influences  of  the  Spirit  are  dispensed  by  him, 
and  from  him.  Pardon  and  peace,  righteousness  and  strength  are 
in  him — in  him  all  fulness  dwells.  Therefore  to  him  shall  men 
come  :  to  him  shall  the  gathering  of  the  people  be. 

It  includes  all  in  glory.  At  death  he  comes  and  receives  the  souls 
of  his  people  to  himself,  that  where  he  is  there  they  may  be  also. 
At  the  last  day  he  raises  their  bodies,  confesses  them  before  his 
Father  and  the  holy  angels,  and  ushers  them  into  the  joy  of  their 
Lord.  That  better  world  he  viewed  as  his  own,  even  here,  and 
disposed  of  every  thing  in  it  as  the  owner  and  governor.      "  I  ap- 

Eoint  unto  you,"  said  he  to  his  disciples,  "  a  kingdom,  as  my  Father 
ath  appointed  me."  "  This  day,"  said  he  to  the  dying  thief,  "  thou 
shalt  be  with  me  in  Paradise."  The  righteous  Judge,  says  the 
Apostle,  shall  give  me  the  crown  of  righteousness :  and  all  the  re- 
wards bestowed  upon  the  churches  in  Asia  were  conferred  by  him 
— "  The  Father  hath  given  all  things  into  his  hand." 

Therefore  let  his  adversaries  tremble.  They  may  make  war  with 
the  Lamb;  but  the  Lamb  shall  overcome  them,  for  he  is  King  of 
kings,  and  Lord  of  lords.  Escape  is  impossible.  Resistance  is 
vain — but  submission  is  not. 

And  therefore  if  the  Father  has  given  all  things  into  his  hand, 
let  us  do  the  same.   He  is  worthy  of  the  surrender,  and  our  interest 
Vol.  II.  15 


170  1  SEPTEMBER  27. 

requires  it.  Let  us  give  ourselves  into  his  hand  ;  and  let  us  do  this 
three  ways  or  for  three  purposes — First,  to  be  saved.  Secondly,  to 
be  employed.     And  Thirdly,  to  be  governed  by  him. 

Then  we  may  be  joyful  in  him  ;  and  rejoice  with  joy  unspeaka- 
ble, and  full  of  glory,  exulting  in  the  thought  that  he  who  is  infi- 
nitely dear  to  us  is  so  exalted,  and  that  he  on  whom  we  entirely 
depend  is  so  mighty.  Then  we  shall  have  nothing  to  fear,  but 
every  thing  to  expect.  Our  welfare  is  involved  in  his  advance- 
ment :  and  because  he  lives  we  shall  live  also.  We  are  the  fol- 
lowers, the  friends,  the  children,  the  bride,  the  members  of  him  who 
is  higher  than  the  highest — He  is  Lokd  of  all. 


September  27. — "We  would  not  be  unclothed,  but  clothed  upon,  that  mor- 
tality might  be  6wallo\ved  up  of  life."— 2  Cor.  v.  4. 

Here  we  see  that  it  was  not  death  they  desired,  but  the  result  of 
it.  They  washed  to  resemble  those  who  will  be  found  alive  at  the 
last  day,  who  will  not  sleep,  but  be  changed :  or  to  be  privileged 
like  Enoch  and  Elias,  who  went  to  heaven  without  dissolution,  and 
were  glorified  soul  and  body  together.  They  longed  to  be  clothed, 
without  being  found  naked — to  be  clothed  upon — that  this  corrupti- 
ble might  put  on  incorruption,  and  this  mortal  immortality — that 
their  mortality,  instead  of  being  lodged  in  the  grave  and  devoured 
by  worms,  might  be  swallowed  up  of  life,  as  the  rivulet  is  swal- 
lowed up  of  the  river,  and  the  outline  is  swallowed  up  of  the  finish- 
ed picture,  and  the  dawn  is  swallowed  up  of  the  day,  and  the  child 
of  the  man.  That  is,  they  wished,  if  it  were  possible  and  allowa- 
ble, to  reach  their  completeness  gently  and  insensibly,  without  such 
a  disruption  and  tearing  to  pieces  as  death.  Three  things  may  be 
remarked  from  hence. 

First.  The  primitive  Christians  were  not,  as  we  sometimes  ima- 
gine, peculiar  beings,  and  strangers  to  many  of  our  feelings.  They 
were  men  of  like  passions  with  us,  and  encompassed  with  infirmi- 
ties. They  had  nature  in  them  as  well  as  grace.  They  were  holy, 
but  human  :  spiritual,  but  not  divine. 

Secondly.  A  dislike  of  death  is  no  proof  of  the  want  of  religion. 
The  forerunners  and  the  accompaniments,  "  the  pains,  the  groans, 
the  dying  strife,"  may  sometimes  deeply  affect  a  pious  mind.  No 
man  ever  yet  hated  his  own  flesh,  but  nourishes  and  cherishes  it. 
No  creature  can  like  its  own  dissolution.  We  see  this  in  the  animals ; 
though  they  have  no  dread  of  futurity,  they  yet  struggle  for  life.  The 
fear  of  death  is  as  naturally  inherent  in  us  as  hunger,  thirst,  and 
sleep ;  and  only  requires  to  be  governed.  Adam  had  it  in  the  state 
of  innocency,  otherwise  the  words,  "  in  the  day  that  thou  eatest 
thereof  thou  shalt  surely  die,"  would  have  been  no  threatening. 
Our  Saviour,  though  his  humanity  was  sinless,  feared  it,  and  pray- 
ed to  him  who  was  able  to  save  him  from  -death  with  strong  cry- 
ings  and  tears,  Father,  if  it  be  possible,  let  this  cup  pass  from  me ; 
nevertheless,  not  my  will,  but  thine  be  done.  We  may  covet  a 
thing,  and  not  like  the  mode  in  which  it  is  to  be  obtained.  The 
husband  and  the  father  longs  to  see  and  embrace  his  family  on  the 
American  shore,  yet  shrinks  back  at  the  thought  of  the  Atlantic 
which  he  has  to  cross.     A  man  is  confined  with  a  diseased  mem- 


SEPTEMBER  28.  171 

ber,  and  his  recovery  depends  upon  the  removal  of  it;  now  what 
he  lono-s  for  is  not  the  amputation,  but  the  cure  ;  and  no  one  ques- 
tions whether  he  wishes  ta  be  well  because  he  shudders  at  the 
operation.  ,  _    ,  .  .,_ 

Yet  thirdly,  since  dying  is  the  way,  and  the  only  way,  to  life 
everlasting  we  should  endeavour  to  rise  as  much  as  possible  above 
the  dread  "of  it.  And  faith  can  accomplish  what  is  impossible  to 
flesh  and  blood.  Let  us  view  the  subject  under  all  the  softenings 
given  it  in  the  Scripture.  Let  us  remember  that  Jesus  has  taken 
away  the  sting  of  death,  though  the  stroke  remains  :  and  that  the 
stroke  itself  will  not  only  be  harmless,  but.  beneficial,  infinitely 
beneficial— To  die  is  gain.  Keep  your  eye  not  on  what  lies  im- 
mediately before  you,  but  on  the  glory  and  blessedness  beyond,  it 
the  passage  be  trying,  it  opens  into  a  wealthy  place— and  it  is  short 
—and  safe— and  you  will  not  be  alone  in  it.  He  has  said,  1  will 
never  leave  thee  nor  forsake  thee."  Therefore  thank  God,  and 
take  courage,  and  sing — 

,(  While  he  affords  his  aid, 

1  cannot  yield  to  fear  ; 
Though  I  should  walkthrough  death's  dark  shade, 

My  Shepherd's  with  me  there." 


September  98  — "  To  whom  coming,  as  unto  a  living  stone,  disallowed  in- 
deed of  men,  but  chosen  of  God,  and  precious."— 1  Peter  n.  4. 

Every  attentive  observer  must  be  led  to  acknowledge  the  truth 
of  Isaiah's  words  concerning  the  Messiah,  "  He  is  despised  and  re- 
iected  of  men."  When  we  look  around  us,  we  find  the  multitude 
rising  early,  and  sitting  up  late,  and  eating  the  bread  of  sorrow, 
but  Sot  seeking  after  Jesus.  Rejoicing  in  the  work  of  their  own 
hands,  but  not  glorying  in  the  Lord.  This  is  a  fact  peculiarly  pain- 
ful to  Christians,  who,  ever  since  the  eyes  of  their  understanding 
were  opened,  have  been  praying,  "Let  the  whole  earth  be  filled 
with  his  o-lory."  But  let  them  remember  that  he  is  not  universally 
undervalued.  There  are  some  who  know  his  name;  yea  they 
have  many  and  distinguished  associates  in  their  estimation  oi  him. 

Thev  can  claim  God  the  judge  of  all— To  him  he  is  precious. 
«  This  is  my  beloved  Son,"  says  he,  "  in  whom  I  am  well  pleased. 
"  Behold  mv  servant  whom  I  uphold,  mine  elect  m  whom  my  soul 
delighted."  Do  we  need  proof  of  this  ?  "  The  Father  love th  the 
Son,  and  hath  given  all  things  into  his  hands."  He  forgives  us 
"  for  Christ's  sake  ;"  and  assures  us  that  whatsoever  we  ask  in  his 
name"  we  shall  receive. 

They  can  claim  the  innumerable  company  of  angels.  Though 
these  crlorious  beings  have  not  been  redeemed  by  him  they  know 
that  he  is  their  Maker  and  Preserver ;  and  they  know  that  he  is  the 
Saviour  of  their  younger  brethren.  He  was  seen  of  angels  as  his 
attendants  and  admirers  in  the  days  of  his  flesh.  They  rejoice,  be- 
cause it  is  an  accession  to  his  subjects,  over  every  sinner  that  re- 
penteth.  The  sufferings  of  Christ  and  the  glory  that  should  follow, 
are  the  things  into  which  they  desire  to  look.  And  what  is  the 
burden  of  their  songs?  "I  heard  the  voice  of  many  angels  round 
about  the  throne  and  the  beasts  and  the  elders;   and  the  number  oi 


172  SEPTEMBER  29. 

them  was  ten  thousand  times  ten  thousand,  and  thousands  of 
thousands  :  saying  with  a  loud  voice,  Worthy  is  the  Lamb  that  was 
slain  to  receive  power,  and  riches,  and  wisdom,  and  strength,  and 
honour,  and  glory,  and  blessing." 

They  claim  all  the  partakers  of  Divine  grace.  In  whatever  age 
and  country  they  live :  and  whatever  distinctions  prevail  among 
them,  there  is  no  difference  here.  Here  they  are  of  one  heart  and 
of  one  soul — For  to  them  that  believe  he  is  precious. 

In  what  degree  ?  This  neither  the  tongue  of  men  or  of  angels  can 
express.  But  two  things  we  may  affirm.  He  is  universally  pre- 
cious. There  are  some  who  may  be  termed  Christ-dividers. 
They  would  be  made  the  partakers  of  Christ,  but  partially.  They 
like  his  cross  but  not  his  sceptre  ;  his  sacrifice  but  not  his  service. 
But  a  real  believer,  when  he,  so  to  speak,  examines  Christ  all  over, 
acquiesces  and  delights  in  the  whole  of  him.  He  is  precious,  says 
he,  in  his  person,  precious  in  his  characters,  precious  in  his  rela- 
tions, precious  in  his  offices,  precious  in  his  life,  precious  in  his 
death,  precious  in  his  doctrine,  precious  in  his  promises,  precious 
in  his  commands — "  Yea,  he  is  altogether  lovely."  And  he  is  su- 
premely precious.  Indeed  we  do  not  love  him  sincerely,  unless  we 
love  him  above  all.  No  other  regard  becomes  his  claims.  He  is 
the  king  and  the  husband  of  his  church  ;  and  majesty  and  marriage 
allow  of  no  competition  of  right,  or  rivalry  of  attachment.  Children 
are  dear,  health  is  dear,  life  is  dear ;  but  they  are  not  to  be  com- 
pared with  him.  There  is  no  one  whose  authority  sways  like  his  ; 
there  is  no  one  whose  frown  I  dread,  or  whose  presence  I  long  for 
like  his.  Whom  have  I  in  heaven  but  thee ;  and  there  is  none 
upon  earth  that  I  desire  beside  thee — 

"  All  my  capacious  powers  can  wish, 

In  thee  most  richly  meet ; 
Nor  to  mine  eves  is  light  so  dear, 

Nor  friendship  half  so  sweet." 


September  29. — "  Let  mine  outcasts  dwell  with  thee,  Moab ;  be  thou  a 
covert  to  them  from  the  face  of  the  spoiler :  for  the  extortioner  is  at  an  end, 
the  spoiler  ceaseth,  the  oppressors  are  consumed  out  of  the  land." — Isaiah 
xvi.  4. 

The  Assyrians  were  going  to  invade  Judea ;  in  consequence  of 
which  some  of  the  people  would  flee  for  shelter  to  Moab,  a  neigh- 
bouring country.  In  the  words  we  have  read,  God  bespeaks  pro- 
tection on  their  behalf  during  their  exile  ;  and  intimates  that  their 
distress  would  be  only  short,  owing  to  the  destruction  of  the  de- 
stroyer.    There  are  several  things  here  noticeable  and  instructive. 

We  see  that  Israelites  may  be  "  outcasts."  They  are  not  out- 
casts from  God,  for  he  does  not  cast  away  his  people  whom  he  fore- 
knew. Fear  may  indeed  lead  them  to  say,  "  I  am  cast  out  of  his 
sight ;"  and  to  aslc,  "  will  the  Lord  cast  off  for  ever,  and  will  he  be 
favourable  no  more  ?"  But  this  is  their  infirmity.  What  says  the 
promise  ?  "  Lo,  I  will  command,  and  I  will  sift  the  house  of  Israel 
among  all  nations,  like  as  corn  is  sifted  in  a  sieve,  yet  shall  not  the 
least  grain  fall  upon  the  earth."  But  they  maybe  outcasts  with 
regard  too  thers.     Outcasts  by  national  distress ;  for  in  this  respect 


SEPTEMBER  29.  173 

all  things  come  alike  to  all.  Thus  it  was  with  the  good  Shuna- 
mite,  whose  son  had  been  restored  to  life  :  Elijah  said,  "  Arise, 
and  go,  thou  and  thine  household,  and  sojourn  wheresoever  thou 
canst  sojourn :  for  the  Lord  hath  called  for  a  famine  ;  and  it  shall 
also  come  upon  the  land  seven  years."  So  in  the  time  of  the 
Judges  the  same  calamity  prevailed;  and  "  a  certain  man  of  Beth- 
lehem-Judah  went  to  sojourn  in  the  country  of  Moab,  he,  and  his 
wife,  and  his  two  sons."  The  want  of  employment  also,  as  well 
as  of  provision,  may  compel  to  such  a  step.  We  have  no  pity  on 
idlers :  they  that  will  not  work  should  not  eat :  but  it  is  hard  to  be 
willing  to  work,  and  be  able  to  get  nothing  to  do.  A  native  coun- 
try is  dear,  and  a  trifling  cause  will  not,  and  should  not  induce  us 
to  leave  it.  Duty  says,  "  Dwell  in  the  land"  as  long  as  hope  says, 
"  Verily,  thou  shalt  be  fed:"  but  necessity  has  no  law.  Outcasts 
by  the  violence  of  persecution.  Thus  when  the  poor  man,  born 
blind,  confessed  the  Saviour,  and  recommended  his  Benefactor,  the 
Pharisees,  it  is  said,  "  cast  him  out;"  they  drove  him  from  the  as- 
sembly and  excommunicated  him.  At  the  time  of  Stephen's  death 
"  there  was  a  great  persecution  against  the  Church  which  was  at 
Jerusalem ;  and  they  were  all  scattered  abroad  throughout  the  re- 
gions of  Judea  and  Samaria,  except  the  Apostles."  But  these, 
though  spared  for  the  time,  were  also  soon  dispersed.  How  many 
outcasts  were  there  from  France  upon  the  infamous  revocation  of 
the  edict  of  Nantz  ?  And  how  many,  before  the  rights  of  conscience 
were  acknowledged,  left  this  country,  and  fled  to  America,  carry- 
ing liberty  and  religion  with  them  ?  And  though  now  persecution 
is  entirely  unsanctioned  not  only  by  our  constitution,  but  govern- 
ment, and  no  man  can  be  made  legally  afraid,  even  when  he  calls 
his  neighbour  under  his  vine  and  under  his  fig  tree,  yet  hardships 
are  still  endured  by  individuals  from  the  carnal  mind,  that  is  enmity 
against  God :  and  we  have  known  wives  that  have  been  abandon- 
ed ;  children  that  have  been  disinherited ;  tradesmen  that  have  been 
deserted ;  servants,  mechanics,  arid  tenants,  that  have  been  dismiss- 
ed from  their  places,  employment,  and  farms,  because  they  adhered 
to  their  religious  convictions.     Outcasts  by  reproach.     Where  the 

f)erson  is  not  injured,  and  individuals  are  not  deprived  of  their 
iberty  or  substance,  the  name  may  be  cast  out  as  evil.  They 
may  be  viewed  as  hypocrites,  as  enthusiasts,  as  deranged,  as  me- 
lancholy, and  be  excluded  from  parties  and  circles  as  unworthy  of 
their  company,  and  fit  only  for  scorn  or  pity.  "  Hear  the  word  of 
the  Lord,  ye  that  tremble  at  his  word ;  Your  brethren  that  hated 
you,  that  cast  you  out  for  my  name's  sake,  said,  Let  the  Lord  be 
glorified  :  but  he  shall  appear  to  your  joy."  For  he  that  gathereth 
the  outcasts  of  Israel — 

Is  not  ashamed  to  own  them  as  his — "  My  outcasts."  Instead  of 
despising  them,  he  is  the  more  ready  to  confess  them  when  they 
suffer  for  his  sake,  or  peculiarly  need  his  favour.  And  though  they 
may  be  poor,  afflicted,  and  contemned,  yet  under  every  outward, 
disadvantage  they  are  more  excellent  than  their  neighbours,  and  he 
deems  them  his  peculiar  treasure.  "  When  there  were  but  a  few 
men  in  number ;  yea,  very  few,  and  strangers  in  it.  When  they 
went  from  one  nation  to  another,  from  one  kingdom  to  another 
people  ;  he  suffered  no  man  to  do  them  wrong :  yea,  he  reproved 

15* 


174  SEPTEMBER  29. 

kings  for  their  sakes ;  saying,  Touch  not  mine  anointed,  and  do 
my  prophets  no  harm."  When  they  were  brickmakers  in  Egypt, 
he  "gave  Egypt  for  their  ransom."  When  they  were  captives  in 
Babylon,  he  gave  "  Ethiopia  and  Seba  for  them."  "  Since,"  says 
he,  "  thou  wast  precious  in  my  sight,  thou  hast  been  honourable, 
and  I  have  loved  thee  :  therefore  will  I  give  men  for  thee,  and  peo- 
ple for  thy  life."  But  read  the  language  of  the  Apostle.  "  They 
were  stoned,  they  were  sawn  asunder,  were  tempted,  were  slain 
with  the  sword*:  they  wandered  about  in  sheepskins  and  goatskins ; 
being  destitute,  afflicted,  tormented  ;  they  wandered  in  deserts,  and 
in  mountains,  and  in  dens  and  caves  of  the  earth" — Yet  adds  he, 
"  Of  whom  the  world  was  not  worthy." 

He  can  raise  up  for  them  friends  even  among  strangers  and  ene- 
mies. The  Moabites  were  old,  and  had  been  often  very  cruel  foes 
to  Israel — yet  says  God,  "Let  mine  outcasts  dwell  with  thee, 
Moab ;  and  be  thou  a  covert  to  them  from  the  face  of  the  spoiler." 
The  people  of  the  world  ought  to  be  kind  to  the  people  of  God,  for 
they  owe  much  to  them  ;  they  derive  many  exemptions  and  many 
advantages  from  their  influence  and  prayers.  But  the  world  know- 
eth  them  not ;  and  from  their  principles  and  dispositions  we  could 
look  only  for  hatred  and  opposition.  And  yet  "  the  earth  helped  the 
woman."  The  servants  of  God  have  often  been  succoured  by  per- 
sons as  unlikely  to  serve  them  as  the  ravens  were  to  bring  Elijah 
food  in  the  morning  and  in  the  evening.  When  you  wish  to  carry 
a  measure  with  your  fellow-creatures,  put  the  case  into  the  hands  of 
the  Lord  of  all.  Never  limit  his  power  or  his  goodness.  He  has 
not  only  all  events,  but  all  hearts  under  his  controul ;  and  he  turn- 
eth  them  like  rivers  of  water.  The  grand  thing  is  to  approve  our- 
selves unto  him :  for  when  a  man's  ways  please  the  Lord,  he 
maketh  also  his  enemies  to  be  at  peace  with  him.  This  Jacob 
found,  after  prayer,  in  meeting  Esau.  Nehemiah  prayed  to  the  God 
of  heaven,  and  the  heathen  monarch  was  induced  to  favour  his  wish 
on  the  behalf  of  his  country.  And  at  the  three  annual  festivals  of 
the  Jews,  when  all  the  males  were  drawn  to  Jerusalem,  and  inva- 
sion seemed  easy  and  inviting,  he  suffered  none  of  the  surrounding 
nations  even  to  desire  their  border. 

Finally,  It  is  not  long  the  Lord's  sufferers  will  need  assistance 
or  protection.  This  was  the  case  here  ;  and  we  know  how  it  was 
accomplished.  The  danger  was  great ;  the  enemy  had  taken  all 
the  strongholds  of  Judah,  and  had  encamped  against  Jerusalem  it- 
self. But  there  he  was  arrested  and  destroyed.  This  God  fore- 
saw, for  he  had  purposed  and  promised  it ;  and  therefore  he  speaks 
of  it  as  done  already :  "  For  the  extortioner  is  at  an  end,  the  spoiler 
ceaseth,  the  oppressors  are  consumed  out  of  the  land."  The  same 
may  be  said  of  all  those  that  distress  or  alarm  the  Christian.  He 
may  be  delivered  from  many  of  his  difficulties  and  afflictions  before 
death.  But  it  is  only  during  life  he  can  want  or  suffer.  How 
short  therefore  the  season  of  trial !  And  much  of  this  is  gone  al- 
ready. Every  day  and  hour  your  salvation  is  nearer  than  when 
you  believed.  A  few  more  sighs,  and  all  sorrow  and  sighing  shall 
cease.  A  few  more  tears,  and  all  tears  shall  be  wiped  from  your 
eyes.  Weeping  may  endure  for  a  night,  but  joy  cometh  in  the 
morning ;  a  morning  obscured  by  no  cloud,  and  followed  by  no 


SEPTEMBER  30.  175 

night.  Yea,  faith  in  the  sure  word  of  promise,  realising  not  only 
the  nearness,  but  the  certainty,  considers  the  salvation  as  accom- 
plished— "  It  is  done."  "  Return  unto  thy  rest,  0  my  soul;  for  the 
Lord  hath  dealt  bountifully  with  thee.  For  thou  hast  delivered  my 
soul  from  death,  mine  eyes  from  tears,  and  my  feet  from  falling." 


September  30. — "  Seeing  we  also  are  compassed  about  with  so  great  a  cloud 
of  witnesses." — Hebrews  xii.  1. 

— We  should  be  encouraged  to  go  on  in  our  Christian  course,  or, 
as  the  apostle  expresses  it,  "  lay  aside  every  weight,  and  the  sin 
which  doth  so  easily  beset  us."  Let  us  notice  the  fact,  and  see 
how  it  bears  as  an  argument.  Some  suppose  that  Paul  here  refers 
to  spectators  rather  than  examples.  Persons  in  running  a  race  had 
many  gazing  on  them,  and  the  presence  of  the  lookers-on,  as  well 
as  the  prize  itself,  served  to  animate  them.  From  hence,  if  suc- 
cessless, they  were  mortified  as  well  as  disappointed;  if  crowned, 
they  were  not  only  rewarded  but  applauded.  It  is  a  solemn  truth 
that  we  are  never  unseen  in  religion ;  many  eyes  are  upon  us ;  and 
we  should  pray  to  be  led  in  a  plain  path,  because,  as  the  margin 
reads  it,  of  our  observers.  The  world  and  the  Church,  our  fellow 
Christians  and  our  ministers  behold  us  ;  we  are  a  spectacle  to  an- 
gels as  well  as  to  men ;  we  are  seen  by  the  Judge  of  all.  But 
though  this  be  a  truth,  we  are  persuaded  the  Apostle  alludes  not  to 
spectators,  but  examples.  He  refers  to  the  characters  he  had  re- 
corded in  the  preceding  chapter,  commencing  with  pious  Abel,  and 
reaching  down  to  the  close  of  the  Maccabean  period  of  the  Com- 
monwealth of  Israel. 

These  he  says,  "  encompass  us  about."  Their  bodies  were  long 
ago  laid  in  the  grave,  while  their  spirits  returned  to  God  who  gave 
them ;  and  in  this  state  it  is  commonly,  perhaps  justly  supposed, 
that  they  have  no  intercourse  with  the  affairs  of  this  lower  world  ; 
Abraham  is  ignorant  of  us,  and  Israel  acknowledges  us  not.  But, 
rescued  from  oblivion,  their  names,  words,  and  deeds  are  found  in 
the  Scriptures;  and  by  perusing  these  writings  we  bring  them 
around  us  from  every  quarter ;  they  strike  us  in  every  direction. 
We  seem  to  see  them  looking  anxiously  on  us,  and  seem  to  hear 
them  saying,  "  We  were  once  in  the  same  state  with  you,  and  you 
will  soon  be  in  the  same  glory  with  us.  Wherefore,  gird  up  the 
loins  of  your  mind,  be  sober,  and  hope  to  the  end  for  the  grace  that 
is  to  be  brought  unto  you  at  the  revelation  of  Jesus  Christ." 

He  remarks  their  number — "  a  cloud,"  "  a  great  cloud  of  witness- 
es." They  were  few  compared  with  their  cotemporaries  of  the 
same  age ;  but  collectively  considered,  they  were  a  multitude  which 
no  man  could  number.  In  the  most  degenerate  period,  the  Lord 
had  a  people  for  his  Name  ;  and  they  often  exceeded  the  estimation 
of  hope.  When  Elijah  supposed  he  was  the  only  true  worshipper 
in  the  land,  the  Lord  had  reserved  unto  himself  seven  thousand  men 
who  had  not  bowed  the  knee  to  the  image  of  Baal,  and  whose  lips 
had  not  kissed  him.  But  if  the  aggregate  was  great  when  Paul 
wrote  this  Epistle,  what  has  it  become  since  ?  And  what  is  it  now  ? 
How  many  millions  have  been  added  since  to  the  general  assembly 
and  church  of  the  first-born  ? — In  whose  fellowship  we  reckon  up 


17G  OCTOBER  I. 

not  a  few  of  our  own  connexions,  with  whom  we  have  taken  sweet 
counsel  together,  and  gone  to  the  house  of  God  in  company ! 

He  gives  this  number  a  name — They  are  a  great  cloud  of  "  wit- 
nesses"— This  name  God  gives  to  all  his  people :  "  ye  are  my 
witnesses."  According  to  the  Apostle,  these  glorified  beings  testi- 
fied to  the  nature  of  faith,  and  proved  it  to  be  "  the  substance  of 
things  hoped  for,  the  evidence  of  things  not  seen."  They  testified 
to  the  truth  and  the  cause  of  God ;  and  they  testified  by  their  lips 
and  lives,  and  especially  by  their  sufferings.  They  attested  from 
experience  that  religion  was  a  practicable  thing,  for  they  exemplified 
it,  though  they  had  been  men  of  the  same  nature,  passions,  and  in- 
firmities with  others.  They  showed  also  from  their  own  experience 
that  religion  was  not  an  unprofitable  thing ;  they  never  served  him 
in  vain ;  but  were  always  more  than  indemnified  for  every  sacrifice 
they  made.  They  all  found  it  good  to  draw  near  to  God.  He  was 
always  better  to  them  than  their  fears.  He  not  only  delivered 
but  indulged  them.  They  were  troubled  on  every  side,  yet  not 
distressed.  They  trod  on  briers  and  thorns,  but  their  shoes  were 
iron  and  brass.  They  had  arduous  services  and  trials,  but  as  their 
days  so  was  their  strength.  They  always  complained  of  them- 
selves, but  never  of  their  Lord  and  Saviour — They  spake  well  of 
his  name,  and  have  left  this  confirmed,  this  inviting  testimony 
behind  them,  "  O  taste  and  see  that  the  Lord  is  good :  blessed  is 
the  man  that  trusteth  in  him."  "  Lo  this,  we  have  searched  it, 
so  it  is  ;  hear  it,  and  know  thou  it  for  thy  good." 


OCTOBER 


October  1. — "  As  for  me,  I  will  behold  thy  face  in  righteousness." — Psalm 
xvii.  15. 

This  is  the  language  of  a  man  whose  mind  is  made  up ;  who 
has  decided  for  himself ;  who  does  not  suspend  his  conduct  upon  the 
resolution  of  others.  "  This  is  my  choice,  my  hope,  my  relief,  my 
comfort.  If  the  whole  world  should  go  another  way,  this  is  mine. 
I  would  draw  others,  I  would  draw  all  into  the  same  course,  for  I 
know  the  blessedness  of  it — But  I  dare  not  be  governed  by  them — 
As  for  me,  I  will  behold  thy  face  in  righteousness." 

It  is  the  language  of  a  man  rising  in  life,  and  with  great  pros- 
pects before  him.  From  a  mere  shepherd  ne  had  become  a  hero 
and  a  conqueror ;  he  had  married  into  th»  royal  family,  and  knew 
he  was  to  fill  the  throne  of  Israel.  All  this  he  overlooks,  like  a 
true  son  of  Abraham,  who  "  by  faith  sojourned  in  the  land  of  pro- 
mise as  in  a  strange  country,  dwelling  in  tabernacles  with  Isaac 
and  Jacob,  the  heirs  with  him  of  the  same  promise  :  for  he  looked 
for  a  city  which  hath  foundations,  whose  builder  and  maker  is 
God."  This  is  the  victory  that  overcometh  the  world,  even  our 
faith.  The  sun  conceals  the  stars,  not  by  a  diffusion  of  darkness, 
but  of  superior  splendor.  To  one  who  has  looked  within  the  veil, 
and  seen  the  glory  that  shall  be  revealed,  what  are  all  earthly 
honours,  riches  and  dominion.  "  Men  of  the  world  have  their  por- 
tion in  this  life — as  for  me.  I  will  behold  thy  face  in  righteousness." 


OCTOBER  1.  177 

It  is  the  language  of  a  Jew.  Though  the  Jews  lived  under  a 
dispensation  abounding  with  carnal  ordinances,  some  of  them  were 
far  from  being  carnal  men.  Many  of  the  promises  addressed  to  them 
regarded  the  life  that  now  is,  and  they  had  an  obscurer  revelation  of 
a  future  state  than  we.  Our  Saviour  tells  his  disciples  that  many 
prophets  and  kings  had  desired  to  see  the  things  which  they  saw, 
and  did  not  see  them  ;  and  Paul  says  that  life  and  immortality  were 
brought  to  light  through  the  Gospel.  But  this  is  to  be  taken  com- 
paratively, and  not  absolutely.  In  Judah  was  God  known;  his 
name  was  great  in  Israel.  Jacob  said,  "  I  have  waited  for  thy 
salvation,  O  Lord  ;  but  what  salvation  could  he  look  for  in  death, 
unless  a  salvation  beyond  the  grave.  Moses  "  had  respect  unto  the 
recompence  of  the  reward."  And  David  said,  "  As  for  me,  I  will 
behold  thy  face  in  righteousness." 

The  source  from  which  he  derived  his  prospect  of  blessedness 
was  God,  in  whose  presence  there  is  fulness  of  joy.  If  we  do  not 
make  him  the  strength  of  our  heart,  and  our  portion  forever,  we  may 
seek  happiness,  but  we  shall  never  find  it.  Had  a  capacity  to  make 
us  happy  been  placed  in  any  creature,  we  should  have  been  necessa- 
rily attached  to  idolatry,  by  the  very  law  of  our  being. 

The  beholding  of  God's  face  signifies  two  things.  First,  the 
enjoyment  of  his  favour.  In  the  Scripture,  to  seek  his  favour  is  to 
seek  his  face :  and  for  God  to  make  his  face  to  shine  upon  us,  is  to 
be  gracious  unto  us.  Hence,  says  David,  "  there  be  many  that  say, 
Who  will  shew  me  any  good  ?  Lord,  lift  thou  up  the  light  of  thy 
countenance  upon  us."  What  can  equal  the  expression  of  his  love  ? 
In  his  favour  is  life.  Secondly,  Intimate  communion  with  him. 
David  was  so  far  reconciled  to  Absalom  as  to  allow  of  his  return  to 
Jerusalem ;  but  he  said,  "  Let  him  turn  to  his  own  house,  and  let 
him  not  see  my  face.  So  Absalom  dwelt  two  full  years  in  Jeru- 
salem, and  saw  not  the  king's  face."  Angels  are  represented  as 
"  always  beholding  the  face  of  our  heavenly  Father."  And  thus  it 
is  said  of  the  glorified  saints,  "  They  shall  serve  him,  and  they  shall 
see  his  face."  That  is,  they  shall  enjoy  the  most  perfect  acquain- 
tance and  intimacy  with  him. 

Of  this  beatifical  vision  we  know  very  little,  and  very  little  can 
we  know  till  the  voice  cries,  "  Come  and  see."  But  one  thing  we 
know — It  is  the  way  in  which  the  blessedness  will  be  realized  :  "  I 
shall  behold  thy  face  in  righteousness."  Righteousness  is  not  a 
casual  or  usual  concomitant  of  the  privilege,  but  an  essential  requi- 
site to  it.  It  is  indispensable  in  two  respects — as  to  merit  or  title — 
and  as  to  meetness  or  preparation.  The  former  is  derived  from  the 
righteousness  of  another,  in  which  Paul  wished  to  be  found,  and 
which  he  calls  the  righteousness  of  God  by  faith  ;  and  which  is  for 
all  and  upon  all  them  that  believe.  The  latter  is  from  a  righteous- 
ness of  our  own ;  by  which  we  mean,  not  that  it  is  ours  derivatively, 
but  subjectively,  being  wrought  in  us  by  the  influence  of  the  Holy 
Spirit.  The  one  is  the  righteousness  of  justification,  the  other  the 
righteousness  of  sanctification  :  the  one  is  a  relative  change,  or  the 
change  of  our  state ;  the  other  a  personal  change,  or  the  change  of 
our  nature.  They  are  very  distinguishable  from  each  other,  but 
they  are  always  united,  and  they  are  equally  necessary.  A  title  to 
a  tiling  is  not  a  meetness  for  it :  but  the  Apostle  blesses  God  who 


178  OCTOBER  2. 

had  made  them  meet  for  the  inheritance  of  the  saints  in  light.  That 
can  never  make  us  happy  which  is  not  adapted  to  our  disposition. 
We  cannot  even  hope  for  an  object  unless  we  value  it  and  desire  it : 
but  our  wishes  follow  our  convictions  and  our  feelings.  No  one 
longs  for  the  heaven  of  a  Christian  but  he  who  is  renewed  in  the 
spirit  of  his  mind  ;  and  he  alone  is  capable  of  enjoying  it — Except 
a  man  be  born  again  he  cannot  see  the  kingdom  of  God. 

Therefore  the  decision  is,  Blessed  are  the  pure  in  heart,  for  they 
shall  see  God  :  without  holiness  no  man  shall  see  the  Lord.  And 
the  subjects  of  Divine  grace  do  not  feel  this  a  hardship :  they  do 
not  groan.  What  a  sad  thing  it  is  that  we  cannot  go  to  hea- 
ven unless  we  are  sanctified :  tliey  love  sanctification,  and  pray  to 
be  delivered  from  all  their  iniquities.  Suppose  a  man  had  the  pro- 
mise of  an  estate,  and  was  assured  he  should  be  put  in  possession  of 
it  as  soon  as  ever  he  was  recovered  from  sickness,  would  he,  while 
suffering  the  effects  of  his  vile  and  painful  disease,  say,  How 
lamentable  it  is  that  I  cannot  be  put  into  the  enjoyment  of  my 
estate  till  I  am  well.  He  would  feel  that  he  could  not  enjoy  it 
while  the  malady  continued ;  and  would  long  for  his  health,  even 
for  its  own  sake,  if  no  inheritance  followed  the  invaluable  blessing 
itself. 


October  2. — "  And  he  began  to  say  unto  them,  This  day  is  this  scripture 
fulfilled  in  your  ears.  And  all  bare  him  witness,  and  wondered  at  the  gracious 
words  which  proceeded  out  of  his  mouth.  And  they  said,  Is  not  thiB  Joseph's 
son!"— Luke  iv. 21,  22. 

This  is  all  we  have  of  his  wonderful  sermon  at  Nazareth.  And 
who  can  fill  up  the  outline  ?  But  while  we  want  the  matchlessness 
of  his  own  exemplification,  we  have  the  text,  and  are  able  to  discern 
something  of  the  truth  and  force  of  the  words  in  their  bearing  on 
him  who  spake  as  never  man  spake — "  And  there  was  delivered 
unto  him  the  book  of  the  prophet  Esaias.  And  when  he  had  open- 
ed the  book,  he  found  the  place  where  it  was  written,  The  Spirit  of 
the  Lord  is  upon  me,  because  he  hath  anointed  me  to  preach  the 
gospel  to  the  poor ;  he  hath  sent  me  to  heal  the  broken  hearted,  to 
preach  deliverance  to  the  captives,  and  recovering  of  sight  to  the 
blind,  to  set  at  liberty  them  that  are  bruised,  to  preach  the  acceptable 
year  of  the  Lord." 

It  is  useless  to  inquire,  because  it  is  impossible  to  determine, 
whether  this  scripture  was  one  of  the  appointed  lessons  for  the  day, 
or  whether  he  chose  it  purposely  for  the  occasion,  or  whether  it  was 
the  first  passage  that  presented  itself  to  his  eye  when  he  unfolded 
the  roll.  The  latter  would  seem  probable  ;  yet,  were  this  to  be  con- 
ceded, we  must  remember  that  he  did  nothing  casually  ;  accidental 
circumstances  subserved  his  pleasure  and  were  parts  of  his  plan. 
But  he  asserts  his  qualification  for  his  work  and  the  design  of  his 
office.  His  mission  was  all  mercy.  He  came  not  to  condemn  the 
world,  but  to  seek  and  to  save  that  which  was  lost.  The  statement 
more  than  implies  the  fallen  perishing  condition  of  mankind.  The 
truth  of  the  humiliating  fact  is  the  dark  ground  on  which  alone  the 
glory  of  the  Gospel  can  be  displayed  to  advantage.  If  we  deny  it, 
the  Gospel  has  nothing  to  do  with  us3  and  we  shall  have  little  to  do 


OCTOBER  2.  179 

with  the  Gospel.  But  happy  are  they,  however  painful  the  convic- 
tion, who  feel  that  they  are  in  the  state  of  wretchedness  which  the 
Gospel  is  intended  to  relieve.  To  them  it  will  be  indeed  glad 
tidings.  They  will  see  that  it  is  every  way  suitable  to  their  woes 
and  wants,  and  entirely  adequate  to  their  relief. 

Draw  near,  and  lay  open  your  complaints.  Are  you  "poor?" 
Envy  not  those  who  have  an  abundance  of  this  world's  goods. 
Let  not  your  privations  induce  you  to  murmur  or  despair.  You  may 
be  rich  in  faith,  and  heirs  of  the  kingdom  which  the  Lord  hath  pro- 
mised to  them  that  love  him.  The  poor  have  the  Gospel  preached 
unto  them  :  and  if  you  receive  the  message,  it  will  bless  your  bread 
and  your  water  ;  it  will  turn  your  humble  dwelling  into  a  heavenly 
palace j  it  will  fill  you  with  all  the  fulness  of  God — "He  hath 
anointed  me  to  preach  the  Gospel  to  the  poor." 
■  Are  you  "  broken-hearted  ?"  pressed  down,  crushed  with  fear  and 
sorrow,  arising  from  a  sense  of  sin  and  guilt  ?  A  wounded  spirit 
who  can  bear  ?  But  he  healeth  the  broken  in  heart,  and  bindeth  up 
all  their  wounds.  In  other  cases  people  are  said  to  die  of  a  broken 
heart ;  but  here  they  will  only  die  of  a  whole  one.  He  is  nigh  unto 
them  that  are  of  a  broken  heart,  and  saveth  such  as  be  of  a  contrite 
spirit—"  He  hath  sent  me  to  heal  the  broken-hearted." 

Are  you  enslaved?  There  is  no  bondage  like  the  bondage  of 
corruption :  no  vassalage  like  the  slavery  of  the  soul  under  the 
dominion  of  sin,  and  when  taken  captive  by  the  devil  at  his  will. 
Have  you  felt  the  degradation  and  misery,  and  do  you  sigh  for 
deliverance  ?  Turn,  ye  prisoners  of  hope,  to  him  who  can  make 
you  free  indeed — He  is  sent  "  to  preach  deliverance  to  the  captives." 

Are  you  "  blind"  as  well  as  bound  ?  This  was  the  case  with 
Sampson  and  Zedekiah  ;  their  oppressors  having  put  out  their  eyes. 
We  have  known  persons  deprived  of  bodily  sight  who  were  able  to 
see  clearly  the  things  of  God :  but  multitudes  who  have  corporeal 
vision  are  alienated  from  the  life  of  God  through  the  ignorance  that 
is  in  them,  because  of  the  blindness  of  their  heart.  They  see  no 
beauty  nor  comeliness  in  him  who  is  fairer  than  the  children  of  men. 
But  he  can  open  the  eyes  of  the  understanding,  and  make  us  wise 
unto  salvation — He  is  sent  "  for  the  recovering  of  sight  to  the 
blind." 

Are  you  not  only  bound,  and  blind,  but  "  bruised  ?"  Here  is  bo 
tautology  or  excess — every  word  adds  to  the  picture.  Joseph's  "  feet 
were  hurt  with  fetters ;  he  was  laid  in  irons."  The  magistrates 
commanded  Paul  and  Silas  to  be  "beaten  ;"  and  they  were  not  only 
cast  into  prison,  but  "  had  many  stripes  laid  upon  them."  Who 
can  describe  the  injuries  and  sufferings  of  sinners  !  But  he  "  sets 
at  liberty  them  that  are  bruised." 

Or  are  you  in  the  condition  of  any  or  of  all  those  among  the 
Jews  who  were  compassionated  by  the  Jubilee,  which  returned 
every  fiftieth  year ;  when  silver  trumpets  proclaimed  through  the  land, 
"  ye  servants,  you  are  now  free  from  your  masters.  Ye  debtors, 
you  are  now  discharged  from  your  creditors.  Ye  forfeiters  of  your 
estates,  you  have  now  your  inheritances  restored  ?"  How  would 
such  an  announcement  be  longed  for — how  "  acceptable"  would 
such  a  season  prove  to  all  who  were  to  be  relieved  and  enriched  1 
"  Blessed  are  the  people  that  know  the  joyful  sound"— He  preaches 


180  OCTOBER  3. 

'"  the  acceptable  year  of  the  Lord."  The  whole  continuance  of  this 
dispensation,  however,  is  only  a  year — and  each  of  you  has  only  a 
day  of  it — "  Behold  now  is  the  accepted  time ;  Behold  now  is  the 
day  of  salvation." 

'What  effect  has  this  discourse  upon  the  audience  ?  They  were 
struck  with  admiration.  But  it  is  feared  with  nothing  else — "all 
bare  him  witness,  and  wondered  at  the  gracious  words  which  pro- 
ceeded out  of  his  mouth.  And  they  said,  Is  not  this  Joseph's 
son  ?"  They  seem  not  firmly  to  have  believed  his  declarations,  or 
seriously  to  have  considered  his  doctrine,  or  to  have  received  the 
love  of  the  truth,  that  they  might  be  saved.  If  they  had  convic- 
tions they  were  ineffectual  ones ;  or  if  their  feelings  were  excited 
they  were  overpowered  by  their  vain  and  worldly  prejudices  and 
passions :  and  therefore  they  begin  cavilling,  not  indeed  at  his 
teaching,  but  at  the  meanness  of  his  extraction.  "  Have  we  not 
lately  seen  him  labouring  like  one  of  us?  Are  we  to  bow  to  his 
authority  ?" 

"  Lord,  what  is  man  I"  How  are  the  best  means  and  opportuni- 
ties rendered  useless  !  Is  it  strange  if  modern  ministers  should 
complain  of  the  want  of  acceptance  and  success,  when  even  he 
could  say,  "  I  have  spent  my  strength  in  vain  ?" 

Yet  we  sometimes  hope,  though  outnumbered  by  a  vile  majority 
whose  astonishment  soon  issued  in  malignity,  a  few  admired  from 
other  and  better  principles,  and  were  ready  to  lift  up  their  voice  and 
cry,  "  Blessed  is  the  womb  that  bare  thee,  and  the  paps  which  thou 
hast  sucked."  So  must  it  be  with  us,  if  we  would  not  "  wonder 
and  perish."  How  glorious  his  person !  how  divine  his  conde- 
scension !  How  full  of  grace  and  truth  !  We  must  love  him. 
We  must  confide  in  him.  We  must  apply  to  him  for  every  pur- 
pose he  is  appointed  to  accomplish.  We  must  feel  the  tendency  of 
every  view  we  take  of  his  character,  changing  us  into  the  same 
image,  from  glory  to  glory,  as  by  the  Spirit  of  the  Lord. 

The  gracious  words  which  proceeded  out  of  his  mouth  are 
enough  to  relieve  every  perplexity,  to  banish  every  fear,  to  surpass 
every  hope,  and  to  fill  us  with  joy  unspeakable,  and  full  of  glory — 
But  they  cannot  profit,  unless  they  are  mixed  with  faith  in  those 
that  hear  them. 


October  3. — "  Upholding  all  things  by  the  word  of  his  power." — He'o.  i.  3. 

This  is  unquestionably  spoken  of  the  Lord  Jesus.  It  shows  us 
what  is  the  nature  and  condition  of  creatures  :  they  cannot  subsist 
without  support.  They  can  no  more  of  themselves  continue  in 
existence  than  they  could  give  themselves  life.  In  him  they  live, 
move,  and  have  their  being.  "  Thou  hidest  thy  face,  they  are 
troubled  :  thou  takest  away  their  breath,  they  die,  and  return  to  their 
dust."  Preservation  therefore  is  a  divine  work  ;  and  in  a  sense  it  is 
a  continued  creation.  Yet  he  is  equal  to  this;  he  does  itj  and 
observe — 

The  extent  of  his  sustentation  :  he  upholds  "  all  things."  This 
takes  in  nothing  less  than  our  earth  and  the  multitudes  of  beings 
attached  to  it.    And  what  myriads  of  these  are  there  !    And  the 


OCTOBER  4.  181 

eyes  of  all  wait  upon  him  ;  and  he  openeth  his  hand  and  satisfieth 
the  desire  of  every  living  thing.  Yet  what  is  our  earth  compared 
with  the  immensity  of  space  ?  And  what  is  the  aggregate  of  crea- 
tures adhering  to  this  mole-hill  globe  to  the  inhabitants  of  all 
other  regions  in  the  universe?  Yet  all — every  worm — and  every 
world  is  from  him,  and  by  him  all  things  consists. 

And  see  the  ease  and  efficiency  of  his  agency :  he  upholdeth  all 
things  "  by  the  word  of  his  power."  A  man,  however  powerful, 
can  do  but  little.  A  complication  of  concerns  perplexes  and  bewil- 
ders him.  The  exertion  of  a  few  hours  wearies  and  exhausts  him. 
Impose  upon  him  an  increase  of  burden,  and  he  founders  and  sinks. 
But  "  is  any  thing  too  hard  for  the  Lord  ?"  "  If  it  be  marvellous 
in  your  eyes,  should  it  be  marvellous  in  mine  eyes,  saith  the  Lord  ?" 
Rulers  accomplish  their  wishes  without  moving ;  they  can  act  by 
an  order.  The  centurion  was  only  an  inferior  officer,  yet  he  could 
say  to  one  of  the  soldiers  under  him,  Go,  and  he  went ;  to  another, 
Come,  and  he  came  ;  and  to  his  servant,  Do  this,  and  he  did  it.  And 
he  spake  this  in  reference  to  the  Lord  Jesus  with  regard  to  a  par- 
ticular case,  and  to  show  his  confidence  in  his  powerfulness — that 
disorders  come  and  go  at  his  bidding.  We  read  that  "  he  sent  his 
word  and  healed  them,"  that  is,  he  commanded  the  cure,  and  thereby 
produced  it.  "  At  my  rebuke,"  says  he,  "  I  dry  up  the  sea."  "  He 
rebuked,"  it  is  said,  "  the  winds  and  the  waves,  and  there  was  a 
great  calm."  -  With  the  same  facility  and  majesty  he  made  the 
world ;  "  He  spake  and  it  was  done,  he  commanded,  and  it  stood 
fast."  "  He  said,  Let  there  be  light,  and  there  was  light."  So 
will  it  be  hereafter  with  all  the  millions  of  the  dead  ;  "  all  that  are  in 
their  graves  shall  hear  his  voice,  and  come  forth."  What  difficulty, 
then,  can  lie  in  his  way?  Who  art  thou,  O  great  mountain? 
before  Zerubbabel  thou  shalt  become  a  plain.  It  is  only  for  him  to 
speak,  and  the  heathens  shall  cast  their  idols  to  the  moles  and  to  the 
bats,  and  Mahometanism  shall  perish,  and  the  Jew  look  upon  him 
whom  he  has  pierced,  and  mourn,  and  the  man  of  sin  be  destroyed, 
and  in  the  churches  of  the  faithful,  every  plant  which  our  heavenly- 
Father  hath  not  planted  shall  be  rooted  up— And  "  he  that  sitteth 
upon  the  throne  saith,  Behold,  I  make  all  things  new." 

And  is  this  spoken  of  him  who  lay  in  the  manger  and  died  upon 
the  cross  ?  Can  he  then  be  any  thing  less  than  "  the  Lord  of  life 
and  glory,"  "  in  whom  dwelleth  all  the  fulness  of  the  godhead  bodily  ?" 

It  is  this  that  displays  and  magnifies  his  condescension.  His 
greatness  was  unsearchable,  but  he  made  himself  of  no  reputation. 
Widows  ministered  to  him  of  their  substance.  "  Ye  know  the 
grace  of  our  Lord  Jesus  Christ,  that  though  he  was  rich,  yet  for  our 
sakes  he  became  poor,  that  we  through  his  poverty  might  be  rich." 


October  4.—"  la  this  thy  kindness  to  thy  friend  V    2  Sam.  xvi.  17. 

This  was  the  inquiry  orcomplaint  of  Absalom,  addressed  to  Hu- 
shai,  because  he  went  not  with  him.  Let  us  transfer  it  to  a  nobler 
being,  and  apply  it  to  a  juster  occasion. 

Jesus  sustains  the  character  here  expressed,  towards  all  his  people. 
He  gives  them  numberless  proofs  of  a  friendship  the  most  sincere, 

Vol.  II.  16 


182  OCTOBER  4. 

efficient,  faithful,  durable,  and  disinterested :  he  is  ;:  a  friend,  that 
sticketh  closer  than  a  brother."  But  they  often  act  towards  him  in 
a  manner  very  unbecoming  the  relation,  and  induce  him  to  ask, 
"  Is  this  thy  kindness  to  thy  friend?" 

It  will  be  allowed  that  we  can  never  discharge  the  obligations  we 
owe  him.  We  must  lie  for  ever  under  the  burden  ;  but  the  "  bur- 
den is  light."  Nothing  is  more  painful  than  to  be  obliged  to  an 
enemy ;  but  we  feel  otherwise  when  favoured  by  a  benefactor  we 
much' regard  and  esteem.  If  I  could  save  myself;  if  I  could  renew, 
keep,  and  glorify  myself,  I  would  infinitely  rather  my  Lord  and 
Saviour  accomplished  it ;  as  it  would  show  His  love  for  me,  and  his 
presence  with  me  ;  and  I  should  endlessly  feel  myself  indebted  to 
him,  and  say,  Worthy  is  the  Lamb  that  was  slain.  But  though  we 
cannot  discharge  our  obligations,  we  ought  to  be  sensible  of  them, 
and  evince  that  we  are  willing  to  make  him  suitable  returns,  and, 
like  the  woman  in  the  Gospel,  to  do  what  we  can.  Here,  alas  !  he 
is  often  disappointed.  He  cannot  indeed  be  disappointed  as  to  fact, 
because  his  understanding  is  infinite ;  but  he  can  be  disappointed  as 
to  right.  Surely  he  has  a  right  to  expect  a  certain  kind  of  conduct 
from  those  he  has  so  indulged  ;  and  not  meeting  with  it  lie  has 
surely  reason  to  complain — and  he  does  complain.  "  What  more," 
says  he,  speaking  of  the  Jewish  church,  "  could  have  been  done  for 
my  vineyard,  and  I  have  not  done  it  ?  Wherefore,  when  I  looked 
that  it  should  bring  forth  grapes,  brought  it. forth  wild  grapes?" 
And  speaking  of  the  same  people  under  the  emblem  of  a  fig  tree, 
"  These  three  years,"  says  he,  "  I  come  seeking  fruit,  and  find  none." 

Surely,  as  our  friend,  he  has  a  right  to  expect  that  we  should 
readily  obey  him.  If  ye  love  me,  keep  my  commandments.  He 
that  hath  my  commandments  and  keepeth  them,  he  it  is  that  loveth 
me.  And  as  none  of  these  commandments  are  unreasonable  or 
unprofitable,  and  as  they  afford  expressions  of  our  attachment  to 
him,  they  ought  not  to  be  grievous.  But  have  we  never  drawn 
back,  or  turned  aside ;  or  been  partial,  or  reluctant  in  duty  ?  Have 
we  always  asked,  with  Saul  of  Tarsus,  "  Lord,  what  wilt  thou  have 
me  to  do  ?"  or  resolved  with  Samuel,  "  Speak,  Lord,  for  thy  servant 
heareth  ?" 

Surely,  as  our  friend,  he  has  a  right  to  expect  that  we  should  own 
him,  speak  well  of  his  name,  and  recommend  him  to  others.  Have 
we  sought  his  glory  ?  Have  we  laboured  to  advance  his  cause  in 
the  world  ?  Have  we  endeavoured  tp  make  him  known  and  endear- 
ed in  the  circle  of  our  own  connections?  Have  we  not  in  some 
companies  blushed  to  have  found  out  what  we  profess  to  believe  ? 
Have  we  not  been  ashamed  of  him  and  of  his  words  ?  He,  though 
passed  into  the  heavens,  is  not  ashamed  to  call  us  brethren  :  and 
shall  we  deny  him  before  men  ? 

Surely,  as  our  friend,  he  has  a  right  to  expect  that  we  should 
credit  his  word.  We  cannot  offer  a  greater  indignity  to  another 
than  to  disbelieve  his  declarations.  The  affront  would  be  aggrava- 
ted if  he  was  a  person  remarkable  for  veracity,  and  we  ourselves  had 
always  seen  nothing  in  him  but  truth  and  faithfulness.  But  sup- 
pose he  had  added  an  oath,  which  ends  all  strife,  to  his  promises? 
By  disbelieving  him  then,  we  should  charge  him  not  only  with 
falsehood  but  perjury.     And   is  not  this  applicable  to  us  ?     How 


OCTOBER  4.  183 

should  we  tremble  at  the  nature  and  consequences  of  unbelief? 
Ah  !  my  Lord,  I  hear  thee  saying.  Is  this  thy  kindness  to  thy  friend  ? 
Yes  ;  I  have  not  only  contradicted  thee — I  have  not  only  given  thee 
the  lie— but  made  thee  to  forswear  thyself!  and  I  cry  out  with  tears, 
"  Lord,  I  believe ;  help  thou  mine  unbelief." 

As  our  friend  he  expects  that  we  should  lay  aside  formality  and 
reserve — that  we  should  treat  him  with  freedom  and  openness — that 
we  should  feel  it  not  a  task  but  a  pleasure  to  come  to  his  house — 
that  we  should  never  be  afraid  of  offending  him  by  the  largeness  of 
our  applications,  or  wearying  him  by  the  frequency  of  our  importu- 
nities. For  he  has  commanded  us  to  come  boldly  to  the  throne  of 
grace ;  in  every  thing  to  make  known  our  requests ;  to  open  our 
mouths  wide ;  to  ask  and  receive,  that  our  joy  may  be  full.  But 
though  we  are  not  straitened  in  him,  how  straitened  are  we  in  our- 
selves !  How  cold,  and  distant, 'and  suspicious,  and  fearful,  often  is 
our  intercourse  with  him.  How  little  do  we  honour  him  by  our 
confidence ! 

As  our  friend  he  expects  that  we  regard  his  connexions.  "  Is 
there  any  left  of  the  house  of  Saul,"  said  David,  "  that  I  may  shew 
him  kindness  for  Jonathan's  sake  ?"  Jesus  has  brethren  and  sisters 
on  earth,  who  are  afflicted  and  poor,  and  feel  all  the  exigencies  of 
life.  But  we  may  ask,  "  Since  they  are  so  nearly  related  to  him, 
why  does  he  permit  their  want  and  distress  ?"  It  is  partly  for  our 
sakes.  He  deputes  them  to  live  among  us,  to  receive  the  tokens 
of  our  attachment  to  himself.  We  cannot  sigh  for  opportunities 
to  testify  our  regard,  by  saying,  "  Oh,  if  he  were  in  the  world  again 
as  he  once  was,  how  would  I  minister  unto  him ;  how  would  I  open 
my  doors  and  entertain  him" — For  he  is  in  the  world.  The  poor 
we  have  always  with  us.  What  we  do  unto  one  of  the  least  of 
these  his  brethren,  we  do  it  unto  him.   . 

As  our  friend,  if  he  has  left  us  a  memento  to  recall  him  to  our 
minds,  he  expects  that  we  should  prize  and  observe  it.  Have  we 
ever  closed  the  eyes  of  a  much  loved  connexion,  and  have  we  in 
our  possession  a  picture  of  him  ?  How  much  do  we  value,  and 
how  often  do  we  contemplate  the  inanimate  shadow.  But  suppose 
the  painting  should  represent  him  in  the  attitude  of  dying,  and 
dying  for  us,  while  endeavouring  to  save  us  from  fire,  or  water,  or 
the  stroke  of  the  murderer — What  is  his  own  supper  but  such  a 
likeness?  Does  it  not  show  forth  his  death  ?  Is  he  not  before  our 
eyes,  evidently  set  forth  crucified  among  us,  and  sacrificed  for  us  ? 
Do  this,  he  said,  in  remembrance  of  me.  And  can  we  undervalue 
it  ?  Can  we  neglect  it  ?  Neglect  it  constantly  ?  Neglect  it  often  ? 
Is  this  thy  kindness  to  thy  friend  ? 

Faithful  are  the  wounds  of  a  friend.  Let  us  not  be  unwilling  to 
receive  the  rebuke.  It  is  indeed  humbling ;  but  he  that  humbleth 
himself  shall  be  exalted. 

Let  us  learn  to  demean  ourselves  towards  him  in  future  more 
properly.  Let  us  watch  and  pray,  lest  we  enter  into  temptation. 
Let  us  search  and  try  our  ways,  and  turn  again  unto  the  Lord.  Let 
us  look  on  him  whom  we  have  pierced,  and  mourn.  Let  us  grieve 
that  he  is  wounded  in  the  house  of  his  friends.  Above  all,  let  us 
grieve  that  we  ourselves  ever  grieved  his  Holy  Spirit.  Indeed,  if  I 
am  his,  and  in  a  proper  state  of  mind,  nothing  will  affect  me  like 


184  OCTOBER  5. 

this — "  I  have  acted  an  unworthy,  an  ungrateful  part" — I  have  sin- 
ned against  my  best  friend — 

"  Sure  were  not  I  most  vile  and  base, 
I  could  not  thus  my  friend  requite  ; 
And  were  not  he  the  God  of  grace, 

He'd  frown  and  spurn  me  from  his  sight." 


October  5.—"  Now  about  that  time  Herod  the  king  stretched  forth  hia  hands 
to  vex  certain  of  the  Church.  And  he  killed  James  the  brother  of  John  with  the 
sword.  And  because  he  saw  it  pleased  the  Jews,  he  proceeded  further  to  take 
1?eter  also." — Acts  xii.  1,  2,  3. 

Persecution  is  a  thing  of  which  we  happily  know  very  little 
from  experience.  We  are  a  sinful  people,  but  blessed  be  God,  per- 
secution is  not  a  national  crime  with  us ;  yea,  it  is  even  punish- 
able ;  and  conscientiousness  is  placed  under  legal  protection.  But 
while  we  rejoice  in  our  privileges,  and  pray  that  God  would  pre- 
serve and  prosper  a  country  in  which  we  sit  under  our  own  vine  and 
fig  tree,  and  none  can  make  us  afraid  ;  we  do  well  to  call  to  re- 
membrance the  former  times,  in  which  others  endured  a  great  fight 
of  afflictions. — Four  things  are  remarked  concerning  the  persecu- 
tion before  us. 

First,  the  season — "  Now  about  that  time" — What  time  ?  When, 
as  we  see  from  the  conclusion  of  the  preceding  chapter,  a  great 
dearth  prevailed  throughout  all  the  world,  in  the  days  of  Claudius 
Caesar.  Every  public  calamity  is  a  judgment  for  sin,  and  calls  men 
to  repentance  :  but  it  is  dreadful  when  the  design  of  Providence  is 
frustrated,  and  men  go  on  in  their  trespasses,  and  instead  of  return- 
ing to  him  that  smiteth  them,  sin  more  and  more  against  God. 
Yet  so  it  was  here.  God's  hand  was  lifted  up,  but  they  would  not 
see :  and  while  famine  was  stalking  among  them,  and  they  had 
cleanness  of  teeth  in  all  their  borders,  they  are  righting  against  God, 
in  the  guilty  and  cruel  business  of  persecution. 

Secondly,  the  author — "  Herod  the  king."  Not  the  Herod  under 
whom  our  Saviour  was  born :  nor  Herod  the  tetrarch  of  Galilee,  who 
beheaded  John :  but  Herod  Agrippa,  father  of  the  king  Agrippa 
whom  Paul  had  almost  persuaded  to  be  a  Christian.  We  know  but 
little  of  him  ;  and  that  little  only  shows  his  vileness.  He  reigned 
seven  or  eight  years,  and  then  departed  disgracefully  to  meet  a 
Being  who  will  have  a  dreadful  account  to  settle  with  tyrants  and 
persecutors.  Such  wretches  seldom  die  a  timely  and  natural  death. 
Here  is  the  end  of  this  child  of  the  devil  and  enemy  of  all  righteous- 
ness: "Upon  a  set  day  Herod,  arrayed  in  royal  apparel,  sat  upon 
his  throne,  and  made  an  oration  unto  them.  And  the  people  gave 
a  shout,  saying,  It  is  the  voice  of  a  god,  and  not  of  a  man.  And 
immediately  the  angel  of  the  Lord  smote  him,  because  he  gave  not 
God  the  glory  ;  and  he  was  eaten  of  worms,  and  gave  up  the  ghost." 

Thirdly,  the  victims.  Some  of  them  are  only  adverted  to— He 
stretched  forth  his  hands  to  vex  "  certain  of  the  Church  :"  and  no- 
thing more  is  said  of  them.  We  have  the  names  of  many  of  the 
sufferers  for  Christ,  together  with  some  of  their  dying  words,  and 
letters,  and  works,  and  which  savour  fragrantly  of  the  prison  ;  but 
a  very  large  portion  of  the  noble  army  of  martyrs  are  unnoticed  in 
the  annals  of  history.     They  are  indeed  recorded  in  the  book  of  life, 


OCTOBER  5.  185 

and  Jesus  will  confess  them  before  his  Father  and  the  holy  angels : 
but  they  were  driven  into  exile,  or  pined  away  by  disease  in  their 
dungeons,  or  were  secretly  dispatched,  a  spectacle  to  angels,  but  not 
to  the  world  and  to  men.  One  of  these  victims  however  is  here 
named.  "  He  killed  James  the  brother  of  John  with  the  sword." 
James  was  a  preacher.  In  the  Church  of  God  the  post  of  honour 
has  always  been  the  post  of  danger :  and  he  was  the  more  likely  to 
be  laid  hold  of,  as  he  was  one  of  the  two  apostles  called  Boanerges, 
or  sons  of  thunder,  because  they  were  rousing,  bold,  and  fearless  in 
their  manner.  He  was  also  one  of  the  two  who  wished  to  call  for 
fire  from  heaven  to  consume  the  Samaritans,  and  would  thus  have 
been  (Lord,  what  is  man  !)  a  persecutor  himself:  but  "  Jesus  re- 
buked them,  and  said,  Ye  know  not  what  manner  of  spirit  ye  are 
of:  for  the  Son  of  man  is  come  not  to  destroy  men's  lives,  but  to 
save  them."  He  was  also  one  of  the  two  sons  of  Zebedee,  who 
persuaded  their  mother  to  desire  a  certain  thing  of  our  Lord  :  "  Grant 
that  these  my  two  sons  may  sit,  the  one  on  thy  right  hand,  and  the 
other  on  thy  left,  in  thy  kingdom."  But  Jesus  answered,  "Ye 
know  not  what  ye  ask,  are  ye  able  to  drink  of  the  cup  I  drink  of, 
and  to  be  baptized  with  the  baptism  I  am  baptized  with  ?  They 
say  unto  him,  We  are  able.  And  he  saith  unto  them :  Ye  shall 
drink  indeed  of  my  cup,  and  be  baptized  with  the  baptism  I  am 
baptized  with" — Looking  forward  in  spirit  at  that  very  moment, 
and  seeing  John  banished  to  the  Isle  of  Patmos,  and  James  behead- 
ed of  Herod  ! 

Fourthly,  the  continuance — "  And  because  he  saw  it  pleased  the 
Jews,  he  proceeded  further  to  take  Peter  also."  And  did  it  please 
the  Jews  ?  Then  were  they  equally  guilty.  They  who  connive 
at  the  wickedness  of  others — who  excite  and  encourage  it,  and  feel 
a  satisfaction  in  it,  have  fellowship  with  the  unfruitful  works  of 
darkness,  and  are  partakers  of  other  men's  sins — Yea,  according  to 
the  Apostles,  they  are  the  most  criminal  "  who  take  pleasure  in  them 
that  do  such  things."  The  perpetrators  may  be  strongly  tempted, 
but  the  beholders  can  plead  no  such  excuse ;  their  delight  shows 
congeniality  with  the  wickedness  itself. 

But  here  we  see  how  alive  men  are  to  the  opinion  and  applause 
of  their  fellow  creatures.  Even  the  great  can  inhale  incense  from 
the  vulgar :  and  even  the  wise  are  not  senseless  to  the  flattery  of 
fools.  What  enemies  are  men  to  men  !  How  they  influence  and 
corrupt  one  another  !  Alone  the  individual  feels  well ;  and  resolves ; 
and  abides  by  his  resolution — till  lie  gets  into  company.  Alone  he 
feels  the  evidence  of  truth — Why  then  does  he  not  hear  it,  follow  it, 
avow  it?  A  frown,  a  sneer,  a  laugh,  a  name  !  Did  Felix  think 
the  Apostle  deserving  imprisonment  ?  No.  "  But  willing  to  shew 
the  Jews  a  pleasure,  he  left  Paul  bound."  Why  did  not  many 
among  the  Pharisees  believe  on  him  whose  miracles  they  could  not 
deny  ?  They  did  believe  on  him,  but  "  feared  to  confess  him,  lest 
they  should  be  put  out  of  the  synagogue  ;  for  they  loved  the  praise 
of  men  more  than  the  praise  of  God."  Let  us  learn  to  act  from 
principle  ;  and  dare  to  be  singular  if  the  course  of  duty  demands  it. 
Let  this  desire  of  approbation  turn  us  towards  God.  Let  us  seek  to 
please  him.  The  attempt  will  involve  us  in  no  mean  compliances  ; 
and  it  will  be  sure  to  succeed. 

16* 


186  OCTOBER  6. 

We  also  see  how,  in  a  bad  course,  men  proceed  from  evil  to  evil, 
and  wax  worse  and  worse.  One  sin  renders  another  necessary,  or 
prepares  the  way  for  it,  and  renders  it  easier.  Let  us  guard  against 
beginnings.  Let  us  crush  the  egg  before  it  becomes  a  fiery  flying 
serpent.  "  When  lust  hath  conceived,  it  bringeth  forth  sin ;  and 
sin,  when  it  is  finished,  bringeth  forth  death" — "He  proceeded  to 
take  Peter  also." 


October  6. — "  Let  us  run  with  patience  the  race  that  is  set  before  us,  look- 
ing unto  Jesus." — Heb.  xii.  1,  2. 

The  language  is  allusive,  and  in  the  style  of  the  Apostle,  the 
comparison  is  familiar.  As  one  of  the  games,  celebrated  with  so 
much  pomp  among  the  Grecians,  was  running  in  a  race,  he  often  bor- 
rows an  idea  from  it,  to  express  in  a  measure  the  nature  of  the  Chris- 
tian life.  It  is  a  "  race."  It  is  needless  to  multiply  articles  of  resem- 
blance. It  is  easy  to  see  the  impression  Paul  would  make :  no  prize 
without  running :  no  heaven  without  diligence  and  zeal.  Religion 
demands  the  full  exertion  of  all  our  spiritual  powers,  and  allows  of 
no  indolence,  no  repose.  Whatever  view  we  take  of  it,  whether  as 
it  regards  our  principles  or  our  conduct,  what  we  have  to  abolish  or 
establish,  to  avoid  or  to  pursue  ;  or  whether  as  it  includes  the  duties 
we  owe  to  God,  our  fellow-creatures,  and  ourselves  ;— it  must  appear 
a  very  active,  laborious,  and  trying  scene.  It  is  a  disgrace  to  the 
character  of  a  Christian,  and  a  contradiction  to  his  profession,  not 
only  to  turn  aside  or  draw  back,  but  to  stand  still,  or  look  back?  or 
even  seem  to  come  short.  Advancement  is  not  more  obviously  im- 
plied in  the  acomplishment  of  a  race  than  progression  is  necessary 
in  a  course  of  godliness.  We  are  therefore  required  to  grow  in  grace. 
And  Paul,  exemplifying  in  his  experience  what  he  recommends  in 
doctrine,  says,  "I  count  not  myself  to  have  apprehended :  but  this 
one  thing  I  do,  forgetting  those  things  which  are  behind,  and  reach- 
ing forth  unto  those  things  which  are  before,  I  press  toward  the 
mark  for  the  prize  of  the  high  calling  of  God  in  Christ  Jesus." 

This  race  is  "set  before  us" — It  is  prescribed,  marked  out,  made 
evident  in  the  Scripture.  It  is  not  a  concern  into  which  we  drop  by 
chance  ;  neither  is  it  a  course  of  our  own  devising.  Religion  is  not 
will-worship,  human  inventions,  the  traditions  and  commandments 
of  men.  No  authority  is  binding  here  but  Divine.  We  have  always 
one  question  only  to  ask,  "  Lord,  what  wilt  thou  have  me  to  do?" 
And  he  has  in  nis  word  made  things  plain,  in  proportion  as  they 
are  important,  so  that  the  wayfaring  man,  though  a  fool,  shall  not 
err  therein,  and  he  may  run  that  readeth.  He  has  also  set  before  us 
the  difficulties  attached  to  this  course,  so  that  if  we  suffer  we  have  no 
reason  to  complain.  If,  when  we  meet  with  them,  we  are  tempted 
to  despond  or  decline,  we  may  say,  O  my  soul  ought  I  to  be  surpris- 
ed ?  Am  I  deceived  ?  when  I  gave  in  my  unworthy  name  to  be- 
come his  follower,  did  he  hide  any  thing  from  me  ?  Did  he  not 
assure  me  that  in  the  world  I  should  have  tribulation?  Did  he  not  say, 
If  any  man  will  be  my  disciple,  let  him  deny  himself,  and  take  up 
his  cross  and  follow  me  ? 

This  race  set  before  us  is  to  be  "  run  with  patience."  We  shall 
constantly  need  this  grace.  We  shall  meet  with  provocations  and 
injuries;  and  we  are  not  to  revenge  ourselves,  or  even  render  railing 


OCTOBER  6.  187 

for  railing,  but  contrariwise,  blessing.  We  shall  suffer  afflictions  of 
various  kinds  and  degrees ;  and  we  are  not  to  murmur  and  repine, 
but  in  patience  to  possess  ourselves,  and  to  pray  for  all  longsuffering 
with  joyfulness.  We  may  be  exercised  with  delays;  and  these  wiU 
often  be  peculiarly  trying,  for  hope  deferred  maketh  the  heart  sick. 
God  hides  his  face.  Prayer  seems  unnoticed.  The  promise  appears 
gone  for  evermore.  We  have  little  success  in  our  spiritual  warfare. 
Iniquities  prevail  against  us  in  the  sense  of  their  guilt  and  the  feel- 
ing of  their  power.  The  way  is  long.  Heaven  looks  at  an  awful 
distance,  and  seems  to  advance  from  us  as  we  advance.  Without 
are  fightings,  and  within  are  fears— But  we  must  persevere,  and 
"  by  patient  continuance  in  well-doing,  seek  for  glory,  honour,  and, 
immortality."  It  is  not  the  first,  but  the  last  step  in  the  race,  that 
brings  the  candidate  to  the  goaL  He  only  that  endureth  to  the  end 
shall  be  saved. 

This  race  set  before  us  we  are  thus  to  run  with  patience,  "looking 
unto  Jesus."  The  Apostle  had  mentioned  a  great  cloud  ot  witnesses 
before  as  exciting  and  encouraging  us  by  their  example :  but  he  now 
passes  from  the  saints  to  the  Saviour;  from  the  servants  to  the  Mas- 
ter ;  from  the  witnesses  of  faith  to  "  the  author  and  finisher  of  faith." 
He  himself  had  an  appointed  course ;  he  had  difficulties  to  overcome, 
and  much  to  endure  :  but  he  was  not  impeded  or  dismayed — "  For 
the  joy  that  was  set  before  him  he  endured  the  cross,  despising  the 
shame,  and  sat  down  at  the  right  hand  of  the  throne  of  God." 
That  the  Apostle  immediately  refers  to  him  as  our  example  is 
obvious  not  only  from  the  foregoing  words,  and  the  words  I  have 
just  recited,  but  from  the  application  following :  "  For  consider 
him  that  endured  such  contradiction  of  sinners  against  himself, 
lest  ye  be  wearied  and  faint  in  your  minds" — So  Watts — 

4<  Our  glorious  Leader  claims  our  praise. 

For  his  own  pattern  given  ; 
While  the  tong  cloud  of  witnesses 

Show  the  same  path  to  heaven." 

But  does  this  exclude  any  other  reference  ?  Are  we  to  regard  him 
as  an  example  only?  We  cannot  indeed  be  Christians  without 
resembling  him.  "  If  any  man  have  not  the  Spirit  of  Christ  he  is 
none  of  his."  "  He  that  saith  he  abideth  in  him  ought  himself 
also  so  to  walk  even  as  he  walked."  And  every  Christian  love* 
his  example,  and  prays  to  be  likeminded  with  him.  Yet  what  is 
the  true  exigency  of  our  case  ?•  We  are  guilty — Where  is  the  sacri- 
fice that  puts  away  sin  ?  "  We  joy  in  God  through  our  Lord  Jesus 
Christ,  by  whom  we  have  now  received  the  atonement."  We  want 
righteousness  and  strength — Where  are  we  to  find  them  ?  "  Surely, 
shall  one  say,  in  the  Lord  have  I  righteousness  and  strength." 
How  are  we  to  be  able  to  trace  his  dear  steps  as  he  goes  before  us 
in  duty  and  suffering  ?  "  Without  me,"  says  he,  "  ye  Can  do  no 
thing  :"  but  "  my  grace  is  sufficient  for  thee."  We  must  therefore 
run,  looking  unto  Jesus  as  delivered  for  our  offences,  as  raised  again 
for  our  justification,  as  one  who  ever  lives  to  make  intercession  for 
us,  as  one  in  whom  all  fulness  dwells,  and  from  whose  fulness  we 
are  to  receive  grace  for  grace.  To  him  we  are  to  look  in  every 
period,  in  every  relation,  in  every  engagement,  in  every  trouble,  in 
every  danger,  while  we  live — To  him  we  are  to  look  as  we  pass 


188  OCTOBER  7. 

through  the  valley  of  the  shadow  of  death — And  then  we  are  to  go 
and  behold  him  in  the  midst  of  the  throne,  where  he  attracts  every 
eye,  fills  every  heart,  and  employs  every  tongue. 


October  7. — "And  prayed  unto  him." — 2  Chron.  xxxiii.  13. 

Few  individuals  ever  surpassed  Manasseh  in  depravity  and  wick- 
edness. Yet  he,  even  he,  obtained  mercy.  And  we  here  see  the 
means  employed  for  his  conversion.  Divine  Providence  so  ordered 
things,  that  the  enemy  invaded  Judah,  and  succeeded  :  "Wherefore 
the  Lord  brought  upon  them  the  captains  of  the  host  of  the  king 
of  Assyria,  which  took  Manasseh  among  the  thorns,  and  bound  him 
with  fetters,  and  carried  him  to  Babylon."  There  thus  despoiled, 
degraded,  and  distressed ;  there  the  seeds  of  truth  early  sown  in  his 
mind  began  to  revive  ;  there  the  prayers  of  a  pious  father  began  to 
be  answered — "  and  prayed  unto  him." 

Affliction  alone  never  converted  one  soul.  We  have  known  fools 
who  have  been  brayed  in  a  mortar,  yet  has  not  their  folly  gone 
from  them.  Ice  may  be  broken  and  not  dissolved :  rock  may  be  broken 
and  the  factions  retain  the  same  hardness  as  before.  Yet  there  is  a 
natural  suitableness  in  affliction  to  produce  the  effect.  It  shows 
what  an  evil  and  bitter  thing  sin  is,  as  the  procuring  cause  of  all 
our  sufferings.  It  cuts  the  man  off  from  present  temptation  ;  and 
affords  him  time  and  leisure  for  reflection  ;  and  the  want  of  thought 
is  the  greatest  obstacle  to  religion:  hence  the  Scripture  says,  "Con- 
eider  your  ways  :"  and  hence  David  acknowledges,  "  I  thought  on 
my  ways,  and  turned  my  feet  unto  thy  testimonies."  It  shows  the 
vanity  of  the  world,  and  affords  opportunity  to  introduce  the  pro- 
posal of  a  better  portion  ;  and  to  urge  the  resolution,  "  Therefore 
will  I  look  unto  the  Lord,  I  will  wait  for  the  God  of  my  salvation." 
It  befriends  confession  and  prayer  ;  therefore  says  God,  "  I  will  go 
and  return  to  my  place,  till  they  acknowledge  their  offence,  and 
seek  my  face ;  in  their  affliction  they  will  seek  me  early."  The 
bemoaning  and  repenting  Ephraim  had  been  chastised.  The  famine 
made  the  Prodigal  think  of  heaven,  and  resolve  to  throw  himself 
upon  his  Father's  mercy. 

Here  is  therefore  a  very  instructive  fact.  It  teaches  us  that  pros- 
perity is  no  proof  of  Divine  favour ;  and  that  adversity  is  not  incom- 
patible with  the  love  of  God,  but  may  even  flow  from  it.  We  con- 
gratulate our  friends  on  their  successes  and  risings  in  the  world  ;  but 
frequently  if  we  could  see  all  we  should  rather  bewail  them  ;  for  we 
should  see  their  table  becoming  a  snare,  and  their  prosperity  destroy- 
ing them.  On  the  other  hand,  we  go  and  mourn  with  them  over 
their  losses  and  trials,  when,  if  we  could  look  forward,  we  should 
rather  rejoice  and  be  thankful ;  for  we  should  see  the  valley  of  Achor 
given  them  for  a  door  of  hope ;  the  ploughshare  breaking  up  the  fal- 
low ground  to  prepare  it  for  the  seed  of  the  kingdom ;  the  way  hedged 
up  with  thorns  to  keep  the  traveller  from  going  astray.  How  should 
we  have  pitied  Manasseh,  had  we  seen  him  reduced  from  all  his 
greatness,  and  thus  indignantly  and  cruelly  treated.  But  he  soon 
acknowledged,  with  his  pious  ancestor,  "  It  is  good  for  me  that  I 
have  been  afflicted;"  and  he  is  now  blessing  God,  not  for  his  crown, 


OCTOBER  8.  189 

fcut  for  his  fetters — not  for  his  palace,  but  for  his  dungeon. — "  This 
man  was  born  there." 

Let  us  always  look  hopefully  towards  the  afflicted.  While  the 
physician  yet  administers  medicine  we  do  not  deem  the  case  abso- 
lutely hopeless :  while  the  husbandman  prunes  the  tree,  and  digs 
about  it,  and  manures  it,  we  conclude  he  has  not  yet  said  to  the  feller, 
"  Cut  it  down,  why  cumbereth  it  the  ground." 

O  what  fools  are  we  to  look  shy  upon  our  troubles,  and  be  afraid 
of  our  trials,  instead  of  viewing  them  as  some  of  the  means  of  grace 
which  God  has  ordained  to  bring  us  to  himself.  Let  us  not  think  of 
the  bitterness  of  the  draught,  but  of  the  sweetness  of  health  which  it 
is  designed  to  produce.  "  We  have  had  fathers  of  our  flesh  which 
corrected  us,  and  we  gave  them  reverence :  shall  we  not  much  rather 
be  in  subjection  unto  the  Father  of  spirits,  and  live  ?  For  they  verily 
for  a  few  days  chastened  us- after  their  own  pleasure  ;  but  he  for  our 
profit,  that  we  might  be  partakers  of  his  holiness.  Now  no  chasten- 
ing for  the  present  seemeth  to  be  joyous,  but  grievous  :  nevertheless 
afterward  it  yieldeth  the  peaceable  fruit  of  righteousness  unto  them 
which  are  exercised  thereby." 


October  8. — "  Verily  I  say  unto  you,  That  many  prophets  and  righteous  men 
have  desired  to  see  those  things  which  ye  see,  and  have  not  seen  them ;  and  to 
hear  those  things  which  ye  hear,  and  have  not  heard  them." — Matt.  xiii.  17. 

Some  may  suppose  that  our  Lord  here  uses  what  scholars  call  an 
anticlimax,  and  be  ready  to  say,  Surely  "  a  prophet"  is  above  "  a 
righteous  man."  Yet  there  is  wisdom  and  design  in  the  order  in 
which  he  has  mentioned  these  characters.  A  prophet  was  not  neces- 
sarily a  righteous  man.  Balaam  prophesied,  but  followed  the  wages 
of  unrighteousness.  And  the  Saviour  assures  us  that  he  will  disown 
many  in  the  last  day  as  workers  of  iniquity,  who  prophesied  in  his 
name,  and  in  his  name  did  many  wonderful  things.  And  when  the 
Apostle  exhorts  the  Corinthians  to  covet  earnestly  the  best  gifts,  he 
adds,  And  yet  I  shew  unto  you  a  more  excellent  way — adding, 
"  Though  I  speak  with  the  tongues  of  men  and  of  angels,  and  have 
not  charity,  I  am  become  as  sounding  brass,  or  a  tinkling  cymbal. 
And  though  I  have  the  gift  of  prophecy,  and  understand  all  myste- 
ries, and  all  knowledge ;  and  though  I  have  all  faith,  so  that  I  could 
remove  mountains,  and  have  not  charity,  I  am  nothing.  Charity 
never  faileth :  but  whether  there  be  prophecies,  they  shall  fail ;  whe- 
ther there  be  tongues,  they  shall  cease  ;  whether  there  be  knowledge, 
it  shall  vanish  away.  And  now  abideth  faith,  hope,  charity,  these 
three ;  but  the  greatest  of  these  is  charity."  So  superior  is  grace, 
not  only  to  all  natural,  but  even  supernatural  endowments  and  capa- 
cities. He  that  humbled  himself  as  a  little  child,  the  same  is  greatest 
in  the  kingdom  of  God.  O  that  we  were  wise,  that  we  understood 
this !  But  here  we  see  the  folly  of  men,  who  are  eager  to  join 
those  distinctions  which  are  confined  to  few,  and  never  insure  eter- 
nal life,  while  they  disregard  those  privileges  which  always  accom- 
pany salvation,  and  lie  open  to  all.  And  we  see  the  goodness  of 
God  in  rendering  what  is  essential  to  our  highest  welfare  universally 
accessible.    All  cannot  amass  wealth,  but  all  may  be  rich  in  faith : 


190  OCTOBER  8. 

all  cannot  rise  in  the  state,  but  all  may  sit  with  Christ  in  the  heavenly 
places ;  all  have  not  opportunity  or  capacity  to  acquire  human  learn- 
ing, but  all  may  become  wise  unto  salvation.  None  can  be  "  pro- 
phets" now,  but  all  may  be  "  righteous  men." 

We  here  see  that  the  desires  of  the  great  and  the  good  are  not 
always  gratified.  We  think  it  hard  when  the  schemes  on  which  we 
set  our  fond  hearts  are  denied  us.  But  we  must  learn  to  leave  our 
wishes  with  God,  and  refer  them  to  his  goodness  and  wisdom.  There 
may  be  reasons,  for  the  refusal  of  which  we  have  no  apprehension. 
He  is  often  constrained  to  say  to  us,  "  Ye  know  not  what  ye  ask." 
Let  the  Lord  choose  our  inheritance  for  us.  And  let  us  not  murmur 
or  complain  if  we  are  called  to  drink  of  the  same  cup  with  the  most 
dear  and  eminent  of  his  servants.  Moses,  who  had  conducted  his 
charge  for  forty  years,  and  brought  them  to  the  border  of  the  promised 
land,  was  forbidden  to  enter,  and  no  importunity  could  revoke  the 
mortifying  sentence.  David,  who  so  anxiously  longed  to  build  the 
temple  of  the  Lord,  and  for  which  he  had  been  preparing  materials 
all  through  life,  was  not  allowed  the  pleasure.  "  And  many  prophets 
and  righteous  men  have  desired  to  see  those  things  which  ye  see, 
and  have  not  seen  them ;  and  to  hear  those  things  which  ye  hear, 
and  have  not  heard  them." 

They  who  have  known  something  of  the  cause  and  glory  of  Christ 
will  long  to  see  and  hear  more.  These  persons  had  been  favoured 
with  some  information  concerning  the  Messiah,  otherwise  they  could 
not  have  expressed  these  desires  ;  for  we  cannot  desire  what  we  are 
entirely  ignorant  of:  but  the  glimpse  made  them  eager  for  the  vision, 
and  the  dawn  for  the  full  day  :  the  assurance  made  them  eager  for 
the  reality,  and  the  foretastes  for  the  full  fruition.  It  is  always  so. 
Knowledge  keeps  the  possessor  from  self-satisfaction :  and  the  more 
proficiency  a  man  makes  in  any  art  or  science  the  less  will  he  be  dis- 
posed to  say,  "I  have  attained,  I  am  already  perfect."  It  was  a  man 
who  had  seen  more  of  the  glory  of  God  than  any  human  being,  who 
cried,  "  I  beseech  thee,  shew  me  thy  glory."  Let  a  Christian  know 
as  much  of  Christ  as  Paul  did,  and  he  will  think  he  knows  nothing, 
and  exclaim,  "  That  I  may  know  him." 

In  the  knowledge  God  communicates  to  his  creatures  there  are  vari- 
ous degrees.  The  patriarchs  knew  more  than  the  descendants  of  Seth 
before  the  Flood.  The  Jews  under  Moses  and  the  Prophets  knew 
more  than  the  patriarchs.  John's  disciples  knew  more  than  the 
Jewish  Church  before  them.  The  disciples  of  Jesus  knew  more  than 
the  disciples  of  John  :  and  he  that  was  least  in  the  kingdom  of 
heaven  was  greater  than  John  himself.  And  how  much  more  did 
the  Apostles  themselves  know  after  the  effusion  of  the  Holy  Ghost 
than  before,  according  to  the  intimation  and  promise  of  the  Saviour, 
"  I  have  yet  many  things  to  say  unto  you,  but  you  cannot  bear  them 
now :  howbeit,  when  he,  the  Spirit  of  truth  is  come,  he  shall  guide 
you  into  all  truth."  And  the  same  remark  holds  with  regard  to  per- 
sonal experience.  There  are  many  classes  of  scholars  in  the  same 
school  of  Christ.  How  wise  are  some  Christians  !  how  clear,  and 
full,  and  influential  are  their  views  of  Divine  truth.  How  cloudy 
and  indistinct  are  the  conceptions  of  others  :  they  resemble  the  half- 
enlightened  patient  in  the  Gospel,  who  "  saw  men  as  trees  walking." 
The  stations  and  callings  of  men  differ ;  and  some  require  more 


OCTOBER  9.  I9i 

knowledge  than  others.  We  are  like  the  members  of  the  body,  all 
are  necessary,  but  all  have  not  the  same  office.  The  eye  is  for  seeing, 
the  hand  for  working :  the  one  requires  light ;  the  other  strength. 

Above  all  we  should  learn  from  hence  to  compare  our  advantages 
with  those  of  others.  If  superior,  their  pre-eminence  should  be  ap- 
plied to  three  purposes.  First,  to  produce  gratitude.  "  He  hath 
not  dealt  so  with  any  nation ;  and  as  for  his  judgments,  they  have 
not  known  them.  Praise  ye  the  Lord."  Not  that  our  gratitude  is 
to  turn  on  the  destitution  of  others :  but  we  need  contrasts  to  excite 
our  feelings.  Thus,  to  induce  us  the  more  to  be  thankful  for  health, 
we  compare  ourselves  with  those  who  are  made  to  possess  months  of 
vanity,  and  have  wearisome  nights  appointed  unto  them.  And  thus 
we  teach  our  children  to  say, 

"  Not  more  than  others  I  deserve, 

Yet  God  hath  given  me  more  ; 
For  I  have  food  while  others  starve, 

Or  beg  from  door  to  door." 

And  did  we  deserve  our  religious  privileges  ?  Did  it  depend  upon  us 
in  what  country  we  should  be  born,  whether  heathen  or  Christian, 
popish  or  protestant  ?  Or  from  what  parents  we  should  descend, 
whether  such  as  would  neglect  our  souls  or  bring  us  up  in  the  nur- 
ture and  admonition  of  the  Lord  ?  Who  sent  us  an  evangelical 
ministry'?  Why  have  we  been  fed  with  the  choicest  of  the  wheat, 
and  with  honey  out  of  the  rock  have  we  been  satisfied?  "  Not  unto 
us,  O  Lord,  but  unto  thy  name  be  glory."  Secondly,  to  promote 
holiness.  It  would  be  shameful  if  persons  below  us  in  means  and 
advantages  should  be  above  us  in  attainment  and  practice.  Surely 
there  is  to  be  a  correspondence  between  privilege  and  duty.  He 
who  holds  the  largest  farm  must  expect  to  pay  the  largest  rent. 
Where  much  is  given  much  will  be  required.  "  What  do  ye  more 
than  others?"  The  Lord  does  not  look  for  much  where  he  bestows 
little;  and  he  will  not  accept  of  little  where  he  bestows  much. 
Thirdly,  to  awaken  fear.  "  That  servant,  which  knew  his  lord's 
will,  and  prepared  not  himself,  neither  did  according  to  his  will,  shall 
be  beaten  with  many  stripes."  "  To  him  that  knoweth  to  do  good 
and  doeth  it  not,  to  him  it  is  sin."  And  what  ignorance  can  we 
plead  ?  Or  what  want  of  motive  ?  Or  what  refusal  of  assistance  ? 
"  Let  us  therefore  fear,  lest,  a  promise  being  left  us  of  entering  into 
his  rest,  any  of  you  should  seem  to  come  short  of  it."  How  did  our 
Saviour  upbraid  the  cities  in  which  he  had  done  so  many  mighty 
works,  because  they  repented  not:  "  Wo  unto  thee,  Chorazin !  wo  unto 
thee,  Bethsaida!  for  if  the  mighty  works  which  were  done  in  you, 
had  been  done  in  Tyre  and  Sidon,  they  would  have  repented  long  ago 
in  sackcloth  and  ashes.  But  I  say  unto  you,  It  shall  be  more  tole- 
rable for  Tyre  and  Sidon  at  the  day  of  judgment,  than  for  you," 


October  9- — "All  the  house  of  Israel  are  hardhearted." — Ezexiel  in.  7. 

How  is  this  charge  to  be  taken  ?  There  are  two  things  in  which 
hardness  of  heart  is  to  be  known ;  insensibility  and  inflexibleness. 

A  hard  heart  is  an  insensible  heart.  The  Apostle  speaks  of 
"  men  being  past  feeling."  This  is  to  be  restrained  to  its  subject. 
He  does  not  refer  to  inhumanity,  but  impiety.     Persons  may  have 


192  OCTOBER  9. 

feeling  in  other  things,  but  here  the  senselessness  regards  "  the  thing* 
of  the  Spirit."  Feeling,  though  not  the  noblest  of  our  senses,  is  the 
most  necessary  and  extensive  :  other  senses  are  confined  to  particu- 
lar parts,  but  feeling  is  diffused  over  the  whole  body.  When  there 
is  no  feeling  in  a  member  there  is  no  more  intercourse  of  the  animal 
and  vital  spirits:  and  where  feeling  is  totally  absent  there  are  no 
remains  of  life.  There  may  be  life  where  other  senses  are  wanting. 
A  man  may  be  deaf  and  alive,  blind  and  alive,  scentless  and  alive  ; 
but  if  he  has  no  feeling  he  must  be  dead.  Upon  the  same  principle 
the  Apostle  says  men  are  "  dead  in  trespasses  and  sins  j"  and  as  a 
dead  body  is  insensible  to  material  things  around  it,  so  it  is  with  the 
unrenewed  soul !  it  meets  all  the  objects  and  agencies  of  the  spiritual 
world  with  indifference  and  unconcern.  Though  he  is  charged 
with  numberless  transgressions,  and  the  wrath  of  God  abideth  on 
him,  he  is  sensible  of  no  burden,  and  though  destruction  and  misery 
are  in  his  ways  he  is  secure  and  unalarmed. 
i    A  hard  heart  is  an  inflexible  heart. 

It  does  not  yield  to  the  dictates  of  his  word.  At  this  a  good  man 
trembles.  As  he  turns  to  the  Scriptures  he  says,  I  will  hear  what 
God  the  Lord  shall  speak:  but  the  hardened  sinner  says,  with 
Pharoah,  "  Who  is  the  Lord  that  I  should  obey  his  voice  ?"  He 
may  not  indeed  in  so  many  terms,  but  he  really  says  unto  God, 
"Depart  from  us,  for  we  desire  not  the  knowledge  of  thy  ways." 
Though  God  reproves,  encourages,  asserts  his  authority,  displays  the 
reasonableness  of  his  commands,  addresses  our  hope  and  our  fear, 
draws  back  the  veil  that  hides  the  eternal  world,  and  sets  life  and 
death,  blessing  and  cursing,  before  them,  they  turn  away  from  him 
that  speaketh,  and  reject  the  counsel  of  God  against  themselves. 

It  does  not  yield  to  the  dispensations  of  his  providence.  God 
begins  perhaps  with  others  ;  and  a  good  man  when  he  sees  their  visi- 
tations, says  with  David,  "  My  flesh  tremble th  for  fear  of  thee,  and  I 
am  afraid  of  thy  judgments."  It  is  the  design  of  them :  "  I  have 
cut  off  the  nations :  their  towers  are  desolate  j  I  made  their  streets 
waste,  that  none  passeth  by  :  their  cities  are  destroyed,  so  that  there 
is  no  man,  that  there  is  none  inhabitant.  I  said,  Surely  thou  wilt 
fear  me,  thou  wilt  receive  instruction  ;  but  they  rose  up,  and  corrupt- 
ed all  their  doings."  He  then  comes  nearer,  and  strikes  themselves. 
He  afflicts  them  in  time,  that  they  may  not  be  condemned  for  ever. 
But  they  regard  the  suffering  as  the  effects  of  chance ;  they  feel  the 
pain,  but  never  think  of  the  procuring  cause,  which  is  sin,  or  the 
final  cause,  which  is  their  spiritual  profit.  Yea,  sometimes  instead 
of  falling  in  with  the  design,  they  directly  oppose  it ;  when  stricken 
they  strike  again ;  they  rush  upon  the  thick  bosses  of  his  buckler, 
and  "  say  in  the  pride  and  stoutness  of  heart,  The  bricks  are  fallen 
down,  but  we  will  build  with  hewn  stones;  the  sycamores  are 
cut  down,  but  we  will  change  them  into  cedars."  Nothing  can  be 
more  offensive  to  God  than  such  stubbornness  as  this ; — "  In  the 
time  of  his  distress  did  he  trespass  yet  more  against  the  Lord :  this 
is  that  king  Ahaz."  It  is  equally  inflexible  to  kindness  and  mercy. 
Other  creatures  live  upon  God,  but  they  are  incapable  of  knowing 
the  source  of  their  supplies ;  but  the  inspiration  of  the  Almighty 
giveth  man  understanding,  and  enables  him  to  see  the  cause  and 
author  of  all  good  3  and  a  tender  heart  would  love  and  acknowledge 


OCTOBER  10.  193 

the  donor  in  his  bounties.  They  are  designed  to  encourage  and 
allure  us  :  they  are  cords  of  a  man  and  bands  of  love,  by  which  he 
would  draw  us  to  himself.  And  "  the  ox  knoweth  his  owner,  and 
the  ass  his  master's  crib :  but  Israel  doth  not  know,  my  people 
doth  not  consider." 

It  yields  not  to  the  motions  of  his  Spirit.  When  Paul  reasoned 
before  Felix  of  righteousness,  temperance,  and  judgment  to  come, 
Felix  trembled  ;  but  instead  of  cherishing  the  conviction  he  endea- 
voured to  get  rid  of  it,  by  dismissing  Paul  till  a  more  convenient  op- 
portunity ;  and  carefully  avoiding  the  topic  when  they  met.  Israel 
not  only  rebelled,  but  "  vexed  his  Holy  Spirit."  The  old  world,  by 
the  preaching  of  Noah,  was  addressed  and  often  excited,  as  we  find 
implied  in  the  words,  "  My  spirit  shall  not  always  strive  with  man 
upon  the  earth."  Who  has  not  felt  motives  which  have  almost  per- 
suaded him  to  be  a  Christian  ?  Who  has  not  formed  resolutions  to 
abandon  the  world,  and  cleave  to  the  Lord  with  purpose  of  heart? 
Who  has  not  had  softenings  of  heart,  in  which  he  was  drawn  into  re- 
tirement, and  pouring  out  tears  unto  God,  said,  Lord,  I  am  thine,  save 
me  ?  What  difficulties  have  many  had  to  overcome  before  they  could 
advance  in  a  sinful  course  ?  They  had  to  break  through  mercies  and 
judgments  :  to  throw  down  friends  and  parents  who  kindly  opposed 
them  ;  yea,  to  trample  under  foot  the  Son  of  God,  and  do  despite  unto 
the  spirit  of  grace — 

O  seek  deliverance  from  this  evil  if  you  are  the  subjects  of  it. 
Remember  that  it  is  a  most  dreadful  curse,  and  will  be  sure  to  trea- 
sure up  wrath  against  the  day  of  wrath.  But  reflect  still  more  upon 
its  vileness,  and  say,  O  what  a  hateful  heart  is  mine  that  feels  no- 
thing !  Yields  to  nothing  !  Pray  earnestly.  And  be  encouraged 
by  the  promise,  "  I  will  take  away  the  heart  of  stone  out  of  your  flesh, 
and  I  will  give  you  an  heart  of  flesh."  Place  yourselves  near  the 
cross ;  and  look  on  him  whom  you  have  pierced. 

And  if  you  are  saved  from  this  evil  be  thankful.  "  But  I  know 
not  that  I  am  saved  from  it.  I  feel  such  unsuitableness  to  duty, 
and  such  dullness,  such  deadness  in  it !"  But  if  you  were  impeni- 
tent, how  could  you  feel  this  ?  You  should  rather  say,  with  Cow- 
per, 

"  Cold  as  I  feel  this  heart  of  mine, 

Yet,  since  I  feel  it  so, 
It  yields  some  hope  of  life  divine 

Within,  however  low." 


October  10. — "  All  thy  children  shall  be  taught  of  the  Lord." — Isaiah 
liv.  13. 

All  therefore  want  tuition.  We  are  naturally  ignorant,  as  well 
as  guilty,  and  depraved,  and  helpless.  Knowledge  is  not  innate, 
but  acquired.  Some  are  always  extolling  nature  at  the  expense  of 
art:  yet  what  would  the  earth  be  without  cultivation'?  What 
would  a  garden  be  if  left  without  keeping  and  dressing,  but  a  little 
wilderness  of  barrenness  and  rudeness,  of  weeds  and  thorns?  Such 
would  a  child  be  if  left  to  himself.  What  makes  the  greatest  dif- 
ference between  one  man  and  another  ?  Not  the  body,  the  limbs, 
the  senses — In  all  these  the  savage  may  have  the  advantage :  but 
the  difference  is  in  their  minds :  and  the  difference  in  their  minds  is 

Vol.  11.  17 


194  OCTOBER  10. 

chiefly  owing  to  education.  Few  indeed  will  deny  this  ;  but  many 
are  unwilling  to  acknowledge  their  spiritual  ignorance,  and  in  the 
concerns  of  religion  suppose  that  the  way  of  man  is  in  himself,  and 
that  it  is  in  man  that  walketh  to  direct  his  steps.  Yet  though  vain 
man  would  be  wise,  he  is  born  like  a  wild  ass's  colt.  The  world 
by  wisdom  knew  not  God ;  with  all  their  advances  in  civilization 
and  science,  professing  themselves  to  be  wise,  they  became  fools. 
And  what  is  the  fact  with  regard  to  every  unconverted  sinner  ?  He 
is  alienated  from  the  life  of  God  through  the  ignorance  that  is  in 
him,  and  because  of  the  blindness  of  his  heart.  To  enable  a  blind 
man  to  see  it  is  necessary  not  only  to  bring  the  lamp,  but  to  open 
his  eyes:  and  the  Scripture  speaks  of  opening  the  eyes  of  the  under- 
standing, and  giving  us  the  Spirit  of  wisdom  and  revelation  in  the 
knowledge  of  Christ. 

God's  teaching  therefore  is  twofold.  First,  external.  He  thus 
teaches  us  by  all  his  works,  which  praise  him.  The  heavens  declare 
his  glory,  the  firmament  showeth  his  handy  work,  and  there  is  no 
speech  nor  language  where  their  voice  is  not  heard.  But  he  has 
magnified  his  word  above  all  his  name.  The  Scripture  is  given  by 
inspiration  of  God.  The  knowledge  of  the  grand  truths  in  the 
Gospel  depended  entirely  on  the  sovereign  pleasure  of  the  Almighty. 
We  had  sinned,  and  were  left  to  his  mercy ;  and  it  was  for  him  to 
determine  whether  we  should  be  saved,  and  in  what  way.  And  how 
could  this  determination  be  discovered  ?  Not  by  any  process  of 
reasoning,  but  by  testimony,  and  his  own  testimony  :  "  As  it  is 
written,  Eye  hath  not  seen,  nor  ear  heard,  neither  have  entered  into 
the  heart  of  man,  the  things  which  God  hath  prepared  for  them  that 
love  him.  But  God  hath  revealed  them  unto  us  by  his  spirit :  for 
the  Spirit  searcheth  all  things,  yea,  the  deep  things  of  God.  For 
what  man  knoweth  the  things  of  a  man,  save  the  spirit  of  man 
which  is  in  him  1  even  so,  the  things  of  God  knoweth  no  man, 
but  the  Spirit  of  God."  And  this  book  contains  all  the  information 
God  chooses  to  afford  us  on  this  side  the  irradiations  of  eternity. 
Jesus,  near  two  thousand  years  ago,  was  the  finisher  as  well  as  the 
author  of  faith,  and  a  curse  was  annexed  to  the  man  who  should  add 
to  the  words  of  the  book,  as  well  as  to  him  who  should  take  away. 
As  we  look  for  no  new  doctrine,  prophecy,  promise,  or  precept,  so 
we  need  none.  Here  is  information  enough,  if  we  understand,  and 
feel,  and  practice  it.  And  it  is  the  office  of  the  Spirit  to  lead  us 
into  all  truth — 

And  thus  the  Lord  teaches  internally.  For  revelation  does  not 
supersede  our  dependence  on  the  agency  of  divine  grace.  David, 
who  had  the  word,  yet  prayed,  "  Open  thou  mine  eyes,  that  I  may 
behold  wondrous  things  out  of  thy  law."  Here  is  the  book,  but  who 
teaches  us  to  read  ?  Who  removes  our  carelessness,  and  fixes  our 
minds  ?  Who  subdues  our  prejudices,  and  gives  us  a  holy  taste,  so 
that  our  delight  is  in  the  law  of  the  Lord,  and  we  meditate  in  it 
day  and  night?  Who  shows  us  not  only  the  reality,  but  the  beauty 
and  glory  of  divine  things,  and  gives  them  by  faith  a  residence  and 
an  empire  in  the  soul  ?  What  a  difference  is  there  between  specu- 
lation and  experience?  Between  the  convictions  of  the  judgment 
and  the  decisions  of  the  will  and  the  ardour  of  the  affections  ? 
The  knowledge  he  imparts  descends  from  the  head  into  the  heart. 


OCTOBER  11.  195 

The  illumination  he  spreads  is  not  the  cold  barren  light  of  the  moon, 
but  the  shining  of  the  spring  sun,  which  not  only  enlightens,  but 
warms  and  enlivens,  and  fills  the  earth  with  fertility  and  beauty. 

Let  this  direct  and  encourage  us.  It  is  the  Lord  alone  that 
teaches  us  to  profit :  he  alone  can  render  the  most  common  truth 
impressive  and  influential.  Moses  had  seen  the  Egyptians  destroy- 
ed in  the  Red  Sea,  and  all  the  multitudes  of  his  brethren  buried 
in  the  wilderness.  And  needed  he  to  be  taught  the  doctrine  of  morta- 
lity ?  Knew  he  not  that  the  days  of  our  years  are  threescore  years 
and  ten  ?  and  that  the  period  of  human  life  is  as  uncertain  as  it  is 
short  ?  Yet  he  felt  that  no  less  a  teacher  than  God  was  necessary 
to  instruct  him  properly  :  and  therefore  he  prays,  "So  teach  us  to 
number  our  days,  that  we  may  apply  our  hearts  unto  wisdom." 
And  do  we  not  see  the  need  of  this  continually  ?  Our  neighbours 
fall  around  us.  Death  enters  our  houses.  "We  feel  the  attacks  of 
disease ;  and  the  decays  of  nature ;  and  yet  how  do  we  live  ?  as 
dying  creatures  ?  or  as  those  who  suppose  they  are  to  live  here 
always  ? 

But  while  we  feel  our  need  of  this  teaching  let  us  remember  that 
he  gives  his  holy  Spirit  to  them  that  ask  him.  If  we  perish  for 
lack  of  knowledge,  our  sin  will  lie  at  our  own  door.  "  If  any  lack 
wisdom,  let  him  ask  of  God,  that  giveth  to  all  men  liberally,  and 
upbraideth  not ;  and  it  shall  be  given  him."  We  are  incapable  of 
conducting  ourselves,  but  here  is  an  infallible  Director,  who  offers  to 
accompany  us,  and  would  never  leave  us  nor  forsake  us,  and  requires 
nothing  but  our  submission — May  the  language  of  my  heart  be, 
"  Lead  me  in  thy  truth,  and  teach  me:  for  thou  art  the  God  of  my 
salvation  ;  on  thee  do  I  wait  all  the  day." 


October  11. — "Man  dieth." — Job  xiv.  10. 

But  how  came  he  to  die  ?  He  was  not  made  mortal  like  the 
beasts  that  perish.  "  By  one  man  sin  entered  into  the  world,  and 
death  by  sin  ;  and  so  death  passed  upon  all  men,  because  all  have 
sinned." 

But  now  there  is  not  a  day,  or  an  hour,  or  a  moment,  in  which 
man  dieth  not.  The  frequency  of  the  occurrence  hinders  much  of 
the  force  and  seriousness  of  the  impression  it  is  otherwise  so  adapt- 
ed to  produce.  "  They  are  destroyed  from  morning  to  evening : 
they  perish  for  ever  without,  any  regarding  it."  And  not  only  the 
commonness  but  the  irksomeness  of  the  event  is  unfriendly  to  con- 
sideration. The  subject  is  too  gloomy  and  repulsive  to  engage  the 
thought  of  the  generality  of  mankind :  and  the  main  concern  of 
thousands  is  to  keep  it,  or  banish  it  from  their  minds.  Yet  their 
putting  the  evil  day  far  orT  is  not  putting  it  away.  The  way  to  die 
safely  is  to  die  daily.  Young  says,  "Familiar  thoughts  will  smooth 
the  road  to  death  :"  and  the  royal  preacher  tells  us,  "sorrow  is  better 
than  laughter ;  for  by  the  sadness  of  the  countenance  the  heart  is 
made  better.  It  is  better  to  go  to  the  house  of  mourning  than  to 
go  the  house  of  feasting  :  for  that  is  the  end  of  all  men  ;  and  the 
living  will  lay  it  to  his  heart." 

We  often  see  a  fellow-creature  in  situations  and  circumstances 
peculiar  to  himself,  and  in  which  we  shall  not  be  called  to  follow 


196  OCTOBER  11. 

him :  but  when  we  see  man  dying  we  behold  an  emblem  and  an  in 
stance  of  our  own  destiny ;  and  Ave  should  bring  home  the  case,  and 
say,  by-and-by  I  shall  require  these  attentions — What  I  now  hear  and 
see  I  shall  experience — My  soul  will  refuse  dainty  meat — a  shiver- 
ing will  seize  my  trembling  limbs — and  the  world  will  recede  from 
my  view,  and  appear  like  land  to  the  mariner  entering  the  ocean. 
Infinitely  diversified  as  human  conditions  are,  they  all  terminate  in 
the  same  result.  All  are  of  the  dust,  and  all  turn  to  dust  again. 
Death  is  the  way  of  all  the  earth — 

And  what  is  it  for  man  to  die  ?  It  is  an  event  the  most  solemn 
and  affecting,  whatever  view  we  may  take  of  it.  It  is  the  termina- 
tion of  all  his  busy  concerns  in  life,  and  suffers  him  to  interfere  no 
more  in  any  thing  that  is  done  under  the  sun.  It  is  his  farewell  to 
earth  with  all  its  possessions  and  attractions ;  his  eye  will  no  more 
see  good.  It  is  the  disruption  of  all  his  ties  of  friendship  and  kin- 
dred here;  to  say  to  corruption,  Thou  art  my  father,  and  to  the  worm, 
Thou  art  my  mother  and  my  sister.  It  is  the  destruction  of  his  body, 
so  fearfully  and  wonderfully  made,  and  the  reducing  of  it  to  such  a 
state  of  loathsomeness,  as  compels  the  survivors  to  bury  their  dead 
out  of  their  sight,  and  to  inscribe  over  the  sepulchre — 

"  How  loved,  how  valued  once,  avails  thee  not, 
To  whom  related,  or  by  whom  begot : 
A  heap  of  dust  alone  remains  of  thee, 
'Tis  all  thou  art,  and  all  the  proud  shall  be." 

It  is  his  entering  into  a  new  and  untried  mode  of  being ;  his  transi- 
tion from  a  course  of  action  to  a  state  of  retribution.  It  is  a  thing 
that  cannot  be  repeated,  and  the  consequences  of  which  are  irrever- 
sible :  it  is  appointed  unto  men  once  to  die,  but  after  this  the  judg- 
ment. 

So  far  one  event  happeneth  to  all :  but  there  is  a  vast  difference 
in  men's  dying,  according  as  they  are  morally  and  religiously  consi- 
dered. The  wicked  is  driven  away  in  his  wickedness.  His  death, 
indeed,  is  not  always  veiy  dreadful  in  the  manner.  There  is  some- 
times a  strange  senselessness  that  attends  it.  Frequently  even  the 
danger  of  dissolution  is  concealed  from  him,  and  he  dies  "  a  slow 
sudden  death."  The  poet's  words  are  not  true,  "  Fools  men  may 
live,  but  fools  they  cannot  die :"  for  observation  shows  us  that  com- 
monly men  die  as  they  live.  The  Scripture  says  of  many  of  them, 
"  They  have  no  bands  in  their  death,  but  their  strength  is  firm." 
This  is  sometimes  indeed  affected  rather  than  real.  When  they  have 
died  with  a  kind  of  levity  and  sportiveness  it  has  been  by  way  of 
diyersion.  They  would  indeed  have  it  supposed  to  be  a  proof  of  the 
absence  of  fear ;  but  it  is  the  effect  of  its  prevalence — So  the  school- 
boy passes  the  churchyard  "whistling  aloud  to  keep  his  courage  up." 
I  have  heard  from  dying  lips  exclamations  of  anguish  and  horror, 
which  I  should  not  like  to  publish.  These  are  often  attributed  to  dis- 
ease ;  and  the  poor  wretch  is  supposed  to  be  under  the  influence  of 
delirium — and  it  may  be  so — But  whatever  may  be  the  manner  of 
departure,  as  to  those  that  die  in  their  sins,  the  consequences  are 
dreadful  beyond  imagination.  If  they  even  fall  asleep  as  gently  as 
lambs,  they  awake  with  the  devil  and  his  angels. 

But  the  dying  chamber  of  the  children  of  God  and  the  heirs  of  im- 
mortality is  none  other  but  the  house  of  God  and  the  gate  of  heaven. 


OCTOBER  12.  197 

We  are  affected  to  see  them  going  ;  it  would  be  criminal  not  to  feel, 
and  to  pray,  Help,  Lord,  for  the  godly  man  ceaseth,  for  the  faithful 
fail  from  among  the  children  of  men.  We  lose  much  by  their 
removal ;  but  our  loss  is  their  gain.  Dying  to  them  is  but  resting 
from  their  labours ;  is  but  departing  to  be  with  Christ,  which  is  far 
better —  Tlte  righteous  hath  hope  in  his  death.  "  I  know,"  says  he, 
"  whom  I  have  believed.  Mine  eyes  have  seen  his  salvation.  The 
warfare  is  accomplished.  Let  me  go  forth  and  take  the  crown  of 
glory  that  fadeth  not  away.  Let  me  leave  this  vale  of  tears  and  enter 
into  the  joy  of  my  Lord15 — 

"  O  glorious  hour,  O  blessed  abode, 
I  shall  be  near,  and  like  my  God; 
And  flesh  and  sense  no  more  control 
The  sacred  pleasures  of  my  soul." 

Do  all  the  Lord's  people  die  in  rapture  ?  By  no  means.  Various 
circumstances  may  affect  their  views  and  feelings,  but  they  all  die 
equally  safe,  and  the  issue  is  equally  glorious.  And  in  general  the 
Lord  is  peculiarly  indulgent  to  his  dying  followers.  Their  peace  is 
compared  to  a  riven  and  that  river  enlarges  as  it  approaches  the 
sea — Mark  the  perfect  man,  and  behold  the  upright,  for  the  end  of 
that  man  is  peace.  Peace  not  only  compared  with  the  end  of  others, 
but  with  much  of  his  own  previous  course.  As  to  his  condition  and 
experience,  the  day  was  dark  and  distressing,  but  at  eventide  it  was 
light.  All  this  the  Christian  may  safely  commit  unto  the  Lord.  It 
is  his  duty  and  privilege  to  take  no  thought  for  the  morrow.  Suffi- 
cient for  the  day  is  the  evil  thereof,  and  also  the  good.  And  these 
shall  be  proportioned  to  each  other  by  him  who  has  commanded  us 
to  seek  for  grace  to  help  in  time  of  need,  and  has  promised  that  as 
our  day  is  so  shall  our  strength  be. 

But  we  thus  see  that  though  the  religion  of  Jesus  does  not  exempt 
us  from  dying  as  men,  it  prevents  our  dying  like  them.  It  prepares 
us  for  the  change.  It  turns  the  curse  into  a  blessing.  It  brings  to 
pass  the  saying  that  is  written,  "Death  is  swallowed  up  in  victory. 
O  death,  where  is  thy  sting  ?  O  grave,  where  is  thy  victory  ?  The 
sting  of  death  is  sin ;  and  the  strength  of  sin  is  the  law.  But  thanks 
be  to  God  which  givelh  us  the  victory  through  our  Lord  Jesus  Christ." 
Lord,  so  teach  us  to  number  our  days,  that  we  may  apply  our  hearts 
unto  wisdom. 


October  12. — "  Full  of  grace  and  truth." — John  i.  14. 

In  another  place  it  is  said,  "grace  and  truth  came  by  Jesus  Christ." 
But  things  may  come  by  a  person  who  is  not  possessed  of  them ; 
or  he  may  possess  them,  and  not  be  filled  with  them — But  he  was 
"  full  of  grace  and  truth." 

"Grace"  peculiarly  signifies  goodness,  kindness,  tenderness,  mild- 
ness. And  was  he  not  full  of  these  1  We  cannot  tell  what  kind 
of  person  he  had,  but  we  are  sure  of  his  temper  and  disposition.  It 
was  prophesied  of  him  that  he  should  come  down  like  rain  upon  the 
mown  grass ;  that  he  should  gather  the  lambs  with  his  arm,  and 
carry  them  in  his  bosom,  and  gently  lead  those  that  were  with 

Soung ;  that  a  bruised  reed  should  he  not  break,  and  a  smoking 
ax  should  he  not  quench — And  follow  him  in  the  days  of  his  flesh 

17* 


198  OCTOBER  12. 

See  him  having  compassion  upon  the  multitude,  because  they  had 
nothing  to  eat.  Hear  him  saying  to  the  poor  and  afflicted,  Come 
unto  me,  all  ye  that  labour  and  are  heavy  laden,  and  I  will  give  you 
rest.  Ask  the  woman  who  was  a  sinner  whether  he  was  not  full  of 
grace,  when  he  said,  "Go  in  peace,  thy  sins  are  forgiven  thee." 
Ask  the  widow  of  Nain  whether  he  was  not  full  of  grace,  when  he  met 
her  at  the  funeral  of  her  only  son,  and  said  unto  her,  Weep  not, 
and  restored  her  last  comfort  to  her  embrace?  See  him  in  sight 
of  Jerusalem  weeping  over  it,  not  at  the  thought  of  the  sufferings 
they  were  going  to  inflict  upon  himself,  but  of  the  miseries  they  were 
drawing  down  upon  their  own  heads. 

The  influences  of  the  Spirit  are  often  called  grace,  because  they 
flow  from  the  free  and  undeserved  favour  of  God.  Of  these  he  was 
full.  He  had  every  moral  excellency  in  him,  and  in  a  perfect 
degree.  All  his  people  have  the  same  spirit  in  measure,  but  he  had 
it  without  measure.  He  was  anointed  with  the  oil  of  gladness 
above  his  fellows.  If  the  holiest  man  on  earth  were  to  dwell  with 
you,  you  would  find  a  deficiency  in  his  grace.  But  Jesus  was  full 
of  grace.  Grace  was  poured  into  his  lips,  into  his  life:  it  filled 
every  thing  he  said,  every  thing  he  did. 

And  he  was  replenished  not  only  for  himself  but  for  us.  It 
pleased  the  Father  that  in  him  should  all  fulness  dwell.  And  in 
him  Ave  are  blessed  with  all  spiritual  blessings.  Thus  in  the  famine 
Joseph  had  all  the  corn,  and  Pharaoh  said  to  the  people,  Go  unto 
Joseph.  Yet  his  stores,  though  great,  continually  diminished,  and 
at  length  were  exhausted.  But  the  fulness  of  Jesus,  however 
numberless  the  relieved,  remains  the  same,  and  could  supply  myriads 
more. 

He  was  also  "full  of  truth."  It  would  be  a  low  sense  to  say  that 
he  was  full  of  sincerity.  But  as  he  did  no  sin,  so  neither  was  guile 
found  in  his  mouth.  What  therefore  he  said,  could  be  relied  upon 
by  those  who  heard  him  ;  and  as  you  have  his  words  you  may  rely 
upon  them  too.  But  he  was  full  of  truth,  as  truth  is  opposed  to 
figure  or  to  error.  The  one  is  the  truth  of  reality  or  accomplish- 
ment. The  law  was  a  shadow  of  good  things  to  come ;  but  he 
was  the  body.  There  was  enough  in  him  to  realize  and  verify  all 
the  types,  ceremonies,  and  sacrifices  of  the  preceding  dispensation. 
He  Avas  the  true  bread  that  came  down  from  heaven  ;  the  true  rock 
that  followed  the  people  in  the  Avilderness ;  the  true  tabernacle ; 
the  true  temple — or  the  truth  of  all  this. — The  other  is  the  truth 
of  doctrine.  Darkness  had  covered  the  earth,  and  gross  darkness 
the  people :  but  for  this  end  was  he  born,  and  for  this  cause  came 
he  into  the  world,  to  bear  Avitness  to  the  truth.  What  truth  ?  For 
there  are  many  kinds  of  truth.  The  truth  he  communicated  Avas 
religious  truth  ;  the  highest  kind  of  truth ;  the  truth  that  makes  us 
wise  unto  salvation ;  the  truth  that  shows  us  how  we  can  be  par- 
doned and  sanctified,  and  attain  eternal  life.  To  be  led  into  all  this 
truth  is  wisdom,  liberty,  and  happiness.  Blessed  are  the  people  that 
know  the  joyful  sound.  Go  away  !  Lord  to  whom  should  we  go  ? 
Thou  feast  the  words  of  eternal  life. 


OCTOBER  13.  199 

October  13.—"  Peter,  therefore,  was  kept  in  prison  :  but  prayer  was  made 
without  ceasing  of  the  church  unto  God  for  him."— Acts  xii.  5. 

It  is  pleasing  and  useful  to  contemplate  the  wise  and  good  in 
trying  scenes :  to  see  what  they  do  in  the  hour  of  danger  and  dis- 
tress :  what  is  their  resource,  and  how  they  make  use  of  it.  The 
church  was  now  in  a  state  of  great  suffering  and  alarm,  on  account 
of  Peter's  imprisonment  and  intended  execution  ;  but  alone,  and  at 
their  family  altars,  and  in  their  social  and  public  meetings,  they 
made  prayer  unto  God  for  him.  Prayer  is  the  refuge  and  solace 
of  those  who  are  in  any  trouble — It  is  therefore  graciously  prescribed ; 
"  Call  upon  me  in  the  day  of  trouble."  "  Is  any  afflicted?  let  him 
pray."  It  is  one  of  the  designs  of  affliction  to  excite  us  to  pray  more 
frequently,  and  more  earnestly :  and  God,  who  knows  the  import- 
ance of  the  exercise,  and  what  will  conduce  to  it,  says,  "  I  will  go 
and  return  to  my  place,  till  they  acknowledge  their  offence,  and 
seek  my  face :  in  their  affliction  they  will  seek  me  early." 

We  also  see  that  intercession  or  praying  for  others,  as  well  as  for 
ourselves,  is  a  duty.  Thus  our  Lord  teaches  us,  when  Ave  pray, 
to  say,  "  Our  Father" — and  "  give  us  day  by  day  our  daily  bread." 
Thus  we  are  commanded  to  pray  for  all  men — and  surely  therefore 
for  the  servants  of  Christ,  and  those  who  are  suffering  according  to 
the  will  of  God.  Let  us  not  be  selfish  in  our  devotions.  Let  us  be 
grieved  for  the  affliction  of  Joseph.  Let  us  weep  when  we  remem- 
ber Zion:  and  give  the  Lord  no  rest  till  he  establish  and  make  Je- 
rusalem a  praise  in  the  earth.  Indeed  Christians  ought  to  value 
intercession  as  a  great  advantage  afforded  them.  They  wish  to 
relieve  others,  but  how  little  can  they  do  for  the  distressed  person- 
ally ?  They  long  to  be  useful  in  the  cause  of  their  Lord  and  Saviour ; 
but  many  of  them  are  denied  this  luxury,  as  far  as  it  depends  upon 
office,  talent,  and  wealth  :  but  all  have'  influence — all  can  pray — 
all  have  power  with  God — he  despiseth  not  the  prayer  of  the  des- 
titute, but  will  hear  their  prayer. 

The  church  here  was  fully  aware  of  this ;  and  we  see  the  weapons, 
so  to  speak,  with  which  the  first  Christians  fought  against  their 
enemies  and  for  their  friends.  If,  says  the  Saviour,  my  kingdom 
was  of  this  world,  then  would  my  servants  fight — indeed  they 
would,  and  show  that  kind  of  courage  which  the  many  only  admire. 
But  his  kingdom  is  not  from  hence  :  and  therefore  though  they  do 
fight,  the  weapons  of  their  warfare  are  not  carnal,  but  spiritual,  and 
mighty  through  God.  They  are  submission,  patience,  tears,  pray- 
ers. The  church  therefore  thinks  not  of  violence  or  resistance  : 
yea,  they  do  not  draw  up  a  petition  and  present  it  to  Herod.  They 
go  at  once,  not  to  the  jailer,  but  the  judge ;  not  to  the  servant,  but 
the  Lord  of  all.  They  knew  that  Herod  was  under  his  controul : 
and  therefore  prayer  was  made  for  Peter  continually.  The  Lord 
exercises  a  twofold  empire  over  men.  The  one  is  spiritual  and 
saving ;  when  he  enlightens  and  sanctifies  them :  and  puts  his  laws 
into  their  minds;  and  writes  them  in  their  hearts.  The  other  is 
providential ;  when,  without  converting  them,  he  changes  their  pur- 
poses, or  defeats  their  pursuits.  Thus  it  is  said,  "  The  king's  heart 
is  in  the  hand  of  the  Lord,  and  he  turneth  it  like  the  rivers  of  wa- 
ter ;"  which,  led  into  another  channel  by  the  husbandman,  retain 


200  OCTOBER  14. 

the  same  qualities,  and  flow  as  freely  as  before.  Nehemiah  there- 
fore did  wisely  when  he  wished  to  obtain  a  favour  from  Ahasuerus ; 
"  I  prayed,"  says  he,  "  unto  the  God  of  heaven :"  and  God  dis- 
posed him  to  grant  more  than  he  could  have  requested.  So  Esau 
armed  four  hundred  men,  intending  when  he  set  off  to  kill  Jacob : 
but  Jacob  wrestled  in  prayer ;  and  having  prevailed  with  God,  he 
found  no  difficulty  in  succeeding  with  man.  Accordingly  his 
brother's  mind,  though  not  sanctified,  was  softened  ;  and  when  they 
met  they  fell  on  each  other's  neck,  and  kissed  each  other — "  "When 
a  man's  ways  please  the  Lord,  he  maketh  even  his  enemies  to  be  at 
peace  with  him."  Hezekiah  went  and  spread  the  letter  before  the 
Lord,  and  prayed,  and  conquered  Sennacherib  upon  his  knees. 

Let  us  therefore,  when  we  wish  even  to  carry  an  enterprise  with 
our  fellow-creatures  engage  the  Lord  on  our  side  ;  and  follow  the 
admonition  of  David,  who  had  often  tried  the  measure  and  found 
it  successful :  "  Commit  thy  way  unto  the  Lord,  trust  also  in  him, 
and  he  shall  bring  it  to  pass."  And  the  Church  here  found  it  to 
be  true. 


October  14. — "  Arid  when  Herod  would  have  brought  him  forth,  the  same 
night  Peter  was  sleeping  between  two  soldiers,  bound  with  two  chains :  and 
the  keepers  before  the  door  kept  the  prison.  And,  behold,  the  angel  of  the 
Lord  came  upon  him,  and  a  light  shined  in  the  prison :  and  he  smote  Peter 
on  the  side,  and  raised  him  up,  saying,  Arise  up  quickly.  And  his  chains  fell 
off  from  his  hands." — Acts  xii.  6,  7. 

How  well  is  God  characterized  in  the  address  of  David ;  "  0  thou 
that  hearest  prayer."  "  Ask,"  says  he,  "  and  it  shall  be  given  you : 
seek  and  ye  shall  find."  He  never  said  to  the  seed  of  Jacob,  Seek 
ye  me  in  vain.  It  is  impossible  to  read  the  Scripture  and  not  see 
what  an  honour  he  has  always  put  upon  prayer.  Indeed  much  of 
the  Sacred  History  is  only  a  record  of  its  achievements.  The  de- 
liverance before  us  was  in  answer  to  prayer,  which  was  made  with- 
out ceasing  of  the  Church  unto  God  for  him.  But  we  may  remark 
three  things  connected  with  the  deliverance  itself. 

Observe  the  time  when  it  was  obtained — It  was  the  very  night 
preceding  the  day  that  Herod  would  have  brought  him  forth  to  the 
people,  like  a  wild  beast,  to  be  put  to  death  for  their  entertainment. 
The  Lord  intended  to  hear  their  prayers  from  the  beginning :  but 
he  suffered  their  faith  and  patience  to  be  tried  to  the  uttermost.  A 
few  hours  more  ! — But  before  the  morning  the  decree  goes  forth, 
Peter  is  released,  and  the  Church  like  them  that  dream !  He  de- 
signed to  relieve  the  woman  of  Canaan  who  cried  to  him  so  piteous- 
ly  on  the  behalf  of  her  daughter;  yet  he  exercises  her  with  three 
repulsive  discouragements  before  he  proclaimed  her  success.  He 
had  engaged  to  deliver  the  posterity  of  Abraham  at  the  end  of  four 
hundred  and  thirty  years,  yet  the  last  month,  the  last  week,  the  last 
day  of  this  period  had  arrived  before  the  accomplishment  of  the 
promise  :  and  if  they  are  not  rescued  before  the  next  dawn  the 
Divine  bond  is  forfeited.  But  there  is  time  enough  for  payment — 
"  Even  the  self-same  day  it  came  to  pass  that  all  the  hosts  of  the 
Lord  went  out  from  the  land  of  Egypt."  Thus  even  when  he  has 
determined  to  give,  he  holds  his  people  in  suspense ;  and  he  has 


OCTOBER  14.  201 

reasons  for  his  conduct.  He  is  a  God  of  knowledge,  and  blessed 
are  all  they  that  wait  for  him.  These  delays  operate  like  the  re- 
pulse of  the  Israelites  from  Ai ;  they  lead  to  self-examination  and 
inquiry.  They  tend  to  destroy  creature-confidence.  They  induce 
us  to  receive  the  blessing  with  more  notice  and  thankfulness.  It 
is  a  great  thing  to  be  prepared  for  a  mercy,  as  well  as  for  a  trial. 
But  hope  deferred  maketh  the  heart  sick — And  here  is  the  patience 
of  the  saints.  Yet  let  them  quietly  wait  for  the  salvation  of  the 
Lord.  Let  them  remember  how  long  he  waited  for  them — that  he 
is  a  sovereign,  and  has  a  right  to  choose  his  own  time — that  his 
time  is  the  best  time — and  that  though  he  seems  slow  he  is  sure. 
Cast  not  away,  therefore,  your  confidence.  Never  despair,  though 
Isaac  be  even  bound,  and  laid  on  the  altar,  and  the  hand  has  seized 
the  knife,  and  aimed  the  blow — 

"  Just  in  the  last  distressing.hour 

The  Lord  displays  delivering  power ; 

The  mount  of  danger  is  the  place 

Where  we  shall  see  surprising  grace." 

Observe  also  the  state  in  which,  when  the  salvation  arrived,  the 
subject  of  it  was  found — He  "  was  sleeping  between  two  soldiers." 
Asleep !  in  such  a  condition !  in  such  company !  in  such  a  place ! 
at  such  a  time  ! — when  there  was  only  a  step  between  him  and  his 
execution — when  he  was  in  the  jaws  of  death  !  But  his  cause  was 
good,  his  conscience  clear,  his  mind  kept  in  perfect  peace,  being 
stayed  on  God.  Such  a  frame  of  soul  would  turn  a  prison  into  a 
royal  chamber,  and  make  a  pavement  of  clay  a  bed  of  down,  and 
enable  the  possessor  to  say,  in  the  midst  of  danger,  I  will  fear  no 
evil,  for  thou  art  with  me — "  So  thou  givest  thy  beloved  sleep." 
The  Lord  has  comforts  for  his  people  answerable  to  every  exigency, 
and  as  the  sufferings  abound,  the  consolation  abounds  also ;  so  that 
they  are  often  a  surprise  to  themselves  as  well  as  to  others  ;  their 
new  experience  exceeding  so  much  their  former  feelings,  and  fal- 
sifying their  gloomy  apprehensions.  Yet  this  is  only  the  fulfil- 
ment of  the  promise,  "  as  thy  days  so  shall  thy  strength  be." 
Peter  was  one  thing  out  of  prison  and  another  in  it.  He  who 
trembled  at  the  question  of  the  damsel  in  the  judgment-hall  can 
now  sleep  so  soundly  as  to  require  a  blow  to  wake  him,  though  in 
the  morning  he  is  to  die  in  all  the  horrors  of  a  public  execution. 

Again,  let  us  observe  the  instrument  employed  in  the  rescue — 
"  Behold  the  angel  of  the  Lord  came  upon  him."  And  what  mar- 
vellous beings  are  these  messengers.  They  are  called  "  his  mighty 
angels :"  and  how  well  are  they  said  to  "  excel  in  strength."  Peter 
seemed  perfectly  secured.  He  had  been  committed  to  no  less  than 
sixteen  soldiers,  who  were  to  lose  their  lives  if  he  escaped.  Some 
of  them  even  guarded  the  doors  ;  but  the  angel  easily  enters  with- 
out their  perceiving  him.  The  prison  was  dark,  but  he  finds  his 
way  to  Peter.  He  was  chained  to  a  soldier  on  his  right  hand  and 
to  another  on  his  left.  The  angel  strikes  a  light ;  smites  him  on 
the  side ;  severs  him  from  his  fetters  ;  tells  him  to  arise,  and  put  on 
his  sandals,  and  follow  him — without  disturbing  his  keepers— and 
opens  the  gates,  and  sets  him  free  to  return  to  his  praying  friends. 
How  little  we  can  iudge  of  the  nature  and  agency  of  invisible  be- 
ings.    One  thing  however  we  know,  that  the  highest  of  God's 


202  OCTOBER  15. 

creatures  are  his  people's  servants.  Though  they  are  innumerable, 
and  have  among  them  thrones  and  dominions,  principalities  and 
powers,  and  the  "  least  of  them  could  wield  these  elements,"  "  are 
they  not  all  ministering  spirits,  sent  forth  to  minister  for  them  who 
shall  be  heirs  of  salvation  ?"  What  monarch  is  attended  in  his 
journies  like  the  poorest,  meanest  child  of  God?  "  The  angel  of 
the  Lord  eneampeth  round  about  them  that  fear  him,  and  delivereth 
them." 

What  right  have  Christians  to  despond  ?  Is  not  he  whom  they 
serve  continually  able  to  deliver  ?  Whatever  be  their  straits  and 
difficulties,  he  can  find  or  make  a  way  for  their  escape.  That,  at 
what  time  they  are  afraid,  they  may  trust  in  him  :  he  has  not  only 
given  them  exceeding  great  and  precious  promises,  but  he  has  taught 
and  encouraged  them  by  examples.  They  can  remember  the  years 
of  the  right  hand  of  the  Most  High  :  and  they  know  that  ne  is  the 
same  yesterday,  to-day,  and  for  ever. 


October  15. — "  And  his  rest  shall  be  glorious." — Isaiah  xi.  10. 

We  need  not  ask  whose  rest  is  here  spoken  of :  for  there  can  be 
no  uncertainty  respecting  the  appropriation.  The  whole  chapter 
is  a  prophecy  or  promise  of  the  incarnation  and  kingdom  of  the 
Messiah ;  and  the  verse  from  which  these  words  are  taken  is  ex- 
pressly applied  to  him  by  Paul,  in  his  Epistle  to  the  Romans,  and 
there  is  no  other  that  could  verify  and  fulfil  it  but  himself:  "  In  that 
day  there  shall  be  a  root  of  Jesse,  which  shall  stand  for  an  ensign 
of  the  people ;  to  it  shall  the  Gentiles  seek  :  and  his  rest  shall  be 
glorious."  But  we  may  ask  what  is  this  rest  of  his,  to  which  is 
ascribed  such  an  attribute,  or  such  an  abstraction;  for  the  n  argin 
is,  His  rest  shall  be  "  glory." 

His  rest  includes  that  blessed  state  into  which  he  entered  after 
his  mediatorial  work  on  earth.  Never  was  there  such  an  enter- 
prise as  he  had  to  accomplish  :  the  execution  of  it  would  have  been 
infinitely  above  the  power  of  men  and  angels.  But  he  could  say  to 
the  Father,  "  I  have  finished  the  work  which  thou  gavest  me  to 
do."  And  what  was  the  result  ?  "  He  that  is  entered  into  his  rest, 
he  also  hath  ceased  from  his  own  works,  as  God  did  from  his :" 
the  one  reposing  after  the  redemption  of  the  world,  as  the  other  did 
after  the  creation  ;  and  each  thereby  giving  rise,  as  the  Apostle  re- 
marks, to  a  Sabbath — the  one  to  the  seventh  and  the  other  to  the 
first  day  of  the  week.  Who  can  imagine,  so  to  speak,  the  refresh- 
ment and  satisfaction  of  the  Maker  of  all  things,  when  he  looked 
and  "  saw  every  thing  that  he  had  made,  and  behold  it  was  very 
good."  So  Jesus  having  obtained  eternal  redemption  for  us,  for 
ever  sat  down  on  the  right  hand  of  the  Majesty  on  high.  There  he 
dieth  no  more,  death  hath  no  more  dominion  over  him.  There  he 
possesses  the  joy  that  was  set  before  him,  for  which  he  endured  the 
cross.  There  he  sees  his  seed,  and  prolongs  his  days,  and  the  plea- 
sure of  the  Lord  prospers  in  his  hand.  There  he  sees  of  the  travail 
of  his  soul  and  is  satisfied.  There,  for  the  suffering  of  death,  he  is 
crowned  with  glory  and  honour  ;  angels,  principalities,  and  powers 
being  made  subject  unto  him ;  and  every  name  that  is  named,  not 


OCTOBER  15.  203 

only  in  this  world,  but  also  in  that  which  is  to  come  :  and  his  rest 
is  glorious — 

His  rest  means  his  church.  "  This  is  my  rest  for  ever,  here  will 
I  dwell,  for  I  have  desired  it."  And  whatever  the  world  may  think, 
"In  Judah  is  God  known:  his  name  is  great  in  Israel.  In  Salem 
also  is  his  tabernacle,  and  his  dwelling  place  in  Zion.  There  brake 
he  the  arrows  of  the  bow,  the  shield,  and  the  sword,  and  the  battle. 
Thou  art  more  glorious  and  excellent  than  the  mountains  of  prey." 
The  glory  of  the  Church  does  not  arise  from  multitude  without  cha- 
racter, from  riches  and  pomp,  from  splendid  buildings  and  magnifi- 
cent ceremonies.  What  glory  would  there  be  in  a  community  dig- 
nified with  all  that  is  pagan,  and  all  that  is  popish,  yet  destitute  of 
the  truth  as  it  is  in  Jesus,  of  spiritual  worshippers,  of  righteousness, 
peace,  and  joy  in  the  Holy  Ghost  ?  We  read  of  "  the  Spirit  of  glo- 
ry and  of  God"  resting  upon  Christians.  And  the  one  explains  the 
other.  It  is  the  Divine  presence  that  ennobles  as  well  as  defends 
it :  "I  will  be  a  wall  of  fire  round  about  her,  and  the  glory  in  the 
midst  of  her."  With  him  is  the  fountain  of  life,  and  in  his  light  we 
see  light.  But  if  the  Church  of  Christ  be  glorious  now,  how  much 
more  glorious  will  it  be  found  in  a  period  which  we  are  persuaded 
is  already  begun,  when  its  numbers,  and  graces,  and  usefulness, 
shall  be  increased  with  "  all  the  increase  of  God ;"  and  the  assu- 
rances upon  which  our  longing  hopes  repose  shall  be  fulfilled :  "  The 
little  one  shall  become  a  thousand,  and  the  small  one  a  strong  na- 
tion :"  "  Moreover  the  light  of  the  moon  shall  be  as  the  light  of  the 
sun,  and  the  light  of  the  sun  shall  be  sevenfold,  as  the  light  of  se- 
ven days,  in  the  day  that  the  Lord  bindeth  up  the  breach  of  his  peo- 
ple, and  healeth  the  stroke  of  their  wound."  "For  brass  I  will 
bring  gold,  and  for  iron  I  will  bring  silver,  and  for  wood  brass,  and 
for  stones  iron."  "  I  will  make  thee  an  eternal  excellency,  the  joy 
of  many  generations" — His  rest  shall  be  glorious. 

His  rest  also  intends  that  repose  into  which  he  brings  his  follow- 
ers. This  rest  indeed,  as  to  its  fulness  and  perfection,  remains  for 
the  people  of  God  in  another  life.  And  how  glorious  this  will  be 
exceeds  the  power  of  language  to  describe.  Yet  turn  only  to  the 
representation  of  the  angel  to  John..  "  These  are  they  which  came 
out  of  great  tribulation,  and  have  washed  their  robes,  and  made 
them  white  in  the  blood  of  the  Lamb.  Therefore  are  they  before 
the  throne  of  God,  and  serve  him  day  and  night  in  his  temple  :  and 
he  that  sitteth  on  the  throne  shall  dwell  among  them.  They  shall 
hunger  no  more,  neither  thirst  any  more ;  neither  shall  the  sun 
light  on  them,  nor  any  heat.  For  the  Lamb  which  is  in  the  midst 
of  the  throne  shall  feed  them,  and  shall  lead  them  unto  living  foun- 
tains of  waters  :  and  God  shall  wipe  away  all  tears  from  their  eyes." 
But  we  which  have  believed  do  enter  into  rest :  and  how  glorious 
are  the  earnests,  the  foretastes,  the  beginnings  of  it,  even  here ; 
when  the  understanding  is  freed  from  the  perplexities  of  error  and 
doubt ;  and  the  conscience  is  pacified  from  the  horrors  of  guilt  and 
the  torments  of  fear  ;  and  the  heart  is  delivered  from  unattainable 
and  vexatious  desires  ;  and  the  will  no  longer  resists  the  pleasure  of 
the  Almighty  with  regard  to  duty  or  events  ;  and  the  mind  is  kept 
in  perfect  peace,  being  stayed  upon  God.  The  wicked  are  like  the 
troubled  sea,  whose  waves  cast  up  mire  and  dirt ;  and  what  anxie- 


204  OCTOBER  16. 

ties  and  disquietudes  must  men  of  the  world  feel,  who  have  their 
portion  in  this  life  exposed  to  a  thousand  accidents  and  changes, 
and  who  have  no  confidence  in  God  as  presiding  over  all  their  con- 
cerns, so  as  to  promote  their  welfare.  But  the  believer's  treasure 
is  in  heaven,  beyond  the  reach  of  harm ;  and  he  knows  also  that 
all  the  ways  of  the  Lord  towards  him  are  mercy  and  truth.  He  has 
cast  all  his  care  upon  one  who  careth  for  him,  and  whose  care  is 
accompanied  with  infinite  wisdom,  power,  and  love.  He  therefore 
is  careful  for  nothing,  but  feels  a  peace  that  passeth  all  understand- 
ing. His  soul  dwells  at  ease.  He  is  satisfied  with  favour,  and 
filled  with  the  blessing  of  the  Lord. 

Such  is  the  Saviour  we  preach  !  This  is  the  rest  wherewith  he 
causes  the  weary  to  rest,  and  this  is  the  refreshing !  His  follow- 
ers may  have  tribulation  in  the  world,  but  in  him  they  have  peace. 
He  will  more  than  make  them  amends  for  all  their  services  and 
sufferings  in  his  cause — Yea,  he  has  done  it  already.  What  they 
have  been  required  to  give  up  they  have  willingly  resigned,  for  he 
has  blessed  them  with  advantages  and  pleasures  infinitely  richer 
and  sweeter.  They  have  meat  which  others  know  not  of;  they 
have  joy  which  strangers  intermeddle  not  with.  He  is  not  only 
their  physician,  but  their  friend ;  not  only  their  refuge,  but  their 
consolation. 

But  what  shall  we  say  to  those  who  neglect  so  great  salvation  ? 
Can  creatures  content  the  cravings  of  immortality?  Can  any 
earthly  successes  or  indulgences  give  you  heart-felt  repose  ?  Could 
the  whole  world  sustain  and  solace  you  when  trouble  comes  ?  when 
your  gourds  wither  ?  when  your  pulse  intermits  ?  and  upon  your 
eyelid  sits  the  shadow  of  death  ?  Such  a  moment  will  come  ;  and 
then  to  whom  will  you  flee  for  help,  and  where  will  you  leave  your 
glory  ?  But  he  cries,  "  Come  unto  me,  all  ye  that  labour  and  are 
heavy  laden."  Venture  upon  his  gracious  invitation ;  and  he  will 
give  you  rest — rest  unto  your  souls — And  his  rest  shall  be  glort- 
otjs. 


October  16. — "Then  shall  the  King  say  unto  them  on  his  right  hand, 
Come  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world." — Matt.  xxv.  34. 

What  a  delightful  announcement !  And  how  perfectly  opposed 
to  the  tremendous  sentence  addressed  by  the  King  to  them  on  his 
left  hand  :  "  Depart  from  me,  ye  cursed,  into  everlasting  fire,  pre- 
pared for  the  devil  and  his  angels."  There,  "ye  cursed;"  here, 
"  ye  blessed  of  my  Father."  There,  "  Depart  from  me ;"  here, 
"  Come."  There,  "  Depart  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels;"  here,  "  Inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world." 

Observe  the  character  :  "  Ye  blessed  of  my  Father"  Some  bless 
themselves,  and  some  are  blessed  by  their  fellow-creatures  ;  but  the 
great  thing  is  to  be  blessed  of  God.  How  vain  would  be,  in  all  our 
most  important  exigencies,  the  friendship  of  mortals,  however  kind 
or  powerful  they  may  be.  But  in  his  favour  is  life.  Their  bles- 
sing is  wishes  and  words  :  his  blessing  is  deeds  and  realities.  In 
his  blessing  there  is  an  actual  communication :  "  He  commandeth 


OCTOBER  16.  205 

the  blessing,  even  life  for  evermore  :"  and  they  whom  he  blesses 
are  blessed,  and  none  can  reverse  it  And  how  vain  would  the  cen- 
sure of  the  world  be  under  the  smiles  of  God  !  Let  them  curse, 
but  bless  thou ! 

But  in  what  are  they  the  blessed  of  his  Father  ?  It  must  be 
something  peculiar  and  distinguishing.  Temporal  mercies  they 
have  in  common  with  others.  Even  here  indeed  there  is  great  dif- 
ference as  to  efficiency  and  enjoyment.  They  have  the  good  will 
of  him  that  dwelt  in  the  bush  in  their  comforts  :  and  because  he 
"  blesses  the  labour  of  their  hand,"  and  "  blesses  their  bread  and  their 
water,"  therefore  "  a  little  that  a  righteous  man  hath  is  better  than 
the  riches  of  many  wicked  :"  for  "  the  blessing  of  the  Lord  it 
maketh  rich"  without  abundance,  and  "  he  addeth  no  sorrow  with 
it."  But  what  says  the  glowing  thanksgiving  of  the  Apostle  ? 
"  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Clirist,  who  hath 
blessed  us  with  all  spiritual  blessings  in  heavenly  places  in  Christ." 
He  has  redeemed  them  from  the  curse  of  the  law  ;  justified  them 
from  all  things  ;  called  them  by  his  grace.  He  feeds  them  with 
the  bread  of  life  ;  adorns  them  with  the  garments  of  salvation  ;  and 
gives  them  the  earnests  and  foretastes  of  immortality. 

Observe  the  invitation:  "  Come,  ye  blessed  of  my  Father."  Men, 
if  judged  by  their  dispositions  and  actions,  often  say  unto  him, 
"  Depart  from  us,  for  we  desire  not  the  knowledge  of  thy  ways." 
But  what  is  now  their  desire  will  hereafter  be  their  misery.  Now 
they  have  diversions,  but  then  they  will  be  abandoned  to  thought, 
and  feel  themselves  in  a  condition  in  which  nothing  could  avail 
them  but  his  friendship.  O  the  dreadfulness  in  that  day  of  being 
renounced  for  ever  by  him ! — But  what  a  heaven  will  there  be  in 
the  sound,  "  Come  !"  The  invited  were  once  without  him,  and  far 
from  him  :  and  hence  their  degradation  and  wretchedness.  He 
pitied  them  even  then,  and  was  concerned  to  bring  them  to  himself. 
He  therefore  said,  Come,  ye  poor,  and  I  will  relieve  you ;  come,  ye 
sick,  and  I  will  heal  you  ;  come  unto  me,  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest.  Come  to  my  cross  ;  come 
to  my  throne  ;  come  to  my  house  ;  come  to  my  table  ;  and  I  will 
in  no  wise  cast  you  out.  And  thus  their  intercourse  with  him  be- 
gan— and  how  is  it  carried  on  ? — and  how  will  it  be  completed  ?  In 
the  same  way — "  Come."  Here  they  were  made  to  feel  their  ab- 
solute need  of  him  ;  here  they  sought  him  ;  here  they  often  asked 
others,  "  Saw  ye  him  whom  my  soul  loveth  ?"  Here  they  also 
found  him  and  enjoyed  him — But  all  their  desires  and  their  hopes 
were  not  perfectly  accomplished.  Now  they  have  reached  the  end 
of  their  faith,  and  are  satisfied.  "  Come,"  says  he,  "  come"  to  my 
immediate  presence,  "  come"  to  my  bosom,  "  come,"  and  be  for 
ever  with  the  Lord — "  Come,  ye  blessed  of  my  Father." 

Observe  the  induction  :  "  Inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  theivorld."  Every  word  is  significant.  The 
possession.  Not  a  mansion,  an  estate,  a  city,  a  province  ;  but  a  por- 
tion more  extensive  and  dignified,  and  suited  to  the  highest  ambi- 
tion of  the  soul,  a  "  kingdom."  The  qualification :  "  Prepared  for 
you."  It  was  not  a  natural  endowment,  or  an  easy  acquisition. 
How  many  things  were  to  be  removed,  and  how  much  was  to  be 
done  and  suffered  by  an  agency  and  passiveness   the  most  illus- 

Vol.  II.  18 


206  OCTOBER  17. 

trious.  "  I  go,"  said  he,  "  to  prepare  a  place  for  you  :"  and  his  as- 
cension was  necessary,  and  his  death  was  necessary,  and  his  obedi- 
ence was  necessary,  and  his  incarnation  was  necessary,  and  all  the 
dispensations  of  his  grace  and  providence  were  necessary  to  the  full 
salvation  of  a  soul.  The  earlmess  of  the  provision  :  "  Before  the 
foundation  of  the  world."  How  impossible  was  it  that  we  should 
be  saved  by  works  of  righteousness  that  we  had  done  !  All  was  pur- 
posed, planned,  promised,  secured,  not  only  without  our  desert,  but 
without  our  desire,  and  ages  and  ages  before  our  existence — The 
grace  was  given  us  in  Christ  Jesus  before  the  world  began. 

Observe  the  season  of  enjoyment:  "  Then"  Here  they  walk  by 
faith,  not  by  sight.  If  they  build  tabernacles  here  they  are  soon 
taken  down ;  and  a  voice  is  heard,  "  Arise,  and  depart  hence,  for 
this  is  not  your  rest."  Every  thing  leads  them  forward.  Now  they 
sow  in  tears  ;  then  they  will  reap  in  joy.  Now  they  run  ;  then 
they  obtain  the  prize.  Now  they  fight  the  good  fight  of  faith ; 
then  they  will  lay  hold  of  eternal  life.  Now  are  they  the  sons  of 
God,  but  it  doth  not  yet  appear  what  they  shall  be.  They  are 
princes,  but  the  world  knoweth  them  not.  Like  David  they  are 
anointed,  but  not  crowned — But  "  then  shall  the  Kin<*  say  unto 
them  on  his  right  hand,  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  cf  the  world." 

And  having  these  promises  let  us  cleanse  ourselves  from  all  fil- 
thiness  of  flesh  and  spirit,  perfecting  holiness  in  the  fear  of  God. 
Let  us  walk  worthy  of  him  who  hath  called  us  unto  his  kingdom 
and  glory.  Especially  let  the  prospect  animate  us  in  all  our  reli- 
gious course.  It  was  this  language  that  influenced  so  powerfully 
the  first  Christians.  They  thought  they  always  heard — and  their 
faith,  their  conscience  always  did  hear — "  Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the  foundation 
of  the  world."  And  this  enlivened  them  in  duty.  This  raised 
them  above  worldly  losses.  This  sustained  them  in  every  trouble, 
emboldened  them  in  every  conflict,  and  made  them  in  all  these 
things  more  than  conquerors  through  him  that  loved  them.  Ah  ! 
said  they,  "  our  light  affliction,  which  is  but  for  a  moment,  work- 
eth  for  us  a  far  more  exceeding  and  eternal  weight  of  glory  ;  while 
we  look  not  at  the  things  which  are  seen,  but  at  the  things  which 
are  not  seen :  for  the  things  which  are  seen  are  temporal ;  but 
the  things  which  are  not  seen  are  eternal." 


October  17. — "  There  salute  thee  Epaphras,  my  fellow-prisoner  in  Christ 
Jesus  ;  Marcus,  Aristarchus,  Demas,  Lucas,  my  fellow-labourers.  The  grace 
of  our  Lord  Jesus  Christ  be  with  your  spirit.    Amen." — Philemon  23,  24,  25. 

Thus  closes  this  short  and  very  interesting  Epistle,  and  which 
does  so  much  honour  to  the  humility,  and  kindness,  and  wisdom, 
and  godliness  of  the  Apostle.  It  ends  with  a  salutation  from  his 
connexions,   and  a  benediction  from  Paul  himself. 

The  salutation  regards  Philemon,  and  comes  from  five  persons 
mentioned  by  name. 

The  first  is  "  Epaphras."  He  had  been  a  faithful  minister  in  the 
Colossian  church,  and  did  not  forget  them  when  he  was  absent 


OCTOBER  17.  207 

from  them,  always  labouring  fervently  for  them  in  prayer,  that 
they  might  stand  perfect  and  complete  in  all  the  will  of  God.  He 
was  now  at  Rome,  and  a  sufferer  with  Paul ;  perhaps  in  the  very 
same  confinement:  if  not  in  the  same  cause.  This  cause  was  not 
the  service  of  sin  or  sedition,  but  the  Gospel  of  Christ :  the  Apostle 
therefore  calls  him  "  my  fellow-prisoner  in  Christ  Jesus." 

The  second  is  "  Marcus."  Not  Mark  the  Evangelist,  but  John 
Mark.  His  mother  had  a  house  at  Jerusalem,  at  which,  when 
Peter  was  delivered  from  prison,  the  Church  was  praying.  He  was 
the  nephew  of  Barnabas.  He  soon  became  a  minister;  and  when 
Paul  and  his  uncle  returned  from  Jerusalem,  Mark  accompanied 
them  as  far  as  Perga  in  Pamphilia ;  but  feeling  or  fearing  the  dif- 
ficulties and  dangers  of  his  work,  he  there  departed  from  them,  and 
returned  home.  This  was  doubtless  improper  conduct,  and  some 
time  after  gave  rise  to  a  sad  dispute  between  Paul  and  Barnabas; 
the  one  being  willing  to  take  him  again  along  with  them,  the  other 
refusing,  because  of  his  former  defection.  Perhaps  both  of  these 
great  and  good  men  were  a  little  to  blame,  the  one  being  too  par- 
tial, and  the  other  too  severe.  However  this  may  be,  Mark  was 
afterwards  not  only  received  by  Paul,  but  recommended  to  the  Co- 
lossians,  "  If  he  come  unto  you  receive  him ;"  and  to  Timothy, 
"  Take  Mark,  and  bring  him  with  thee :  for  he  is  profitable  to  me 
for  the  ministry."  He  also  was  now  at  Rome  with  him.  He  had 
acknowledged  his  fault  and  been  reformed,  and  we  are  not  to  break 
a  bruised  reed,  nor  to  reject  a  returning  backslider.  If  a  brother  be 
overtaken  in  a  fault,  they  who  are  spiritual  should  endeavour  to 
restore  him.  Many  a  character  has  been  given  up  too  soon. 
Nicodemus  and  Joseph  of  Arimathea  were  afraid  to  act  an  open 
part  at  first ;  but  they  came  forward  and  honoured  the  crucified 
Saviour  when  all  his  disciples  forsook  him  and  fled. 

The  third  was  "  Aristarchus."  He  was  a  Macedonian.  He  be- 
came a  zealous  Christian,  and  attended  Paul  to  Ephesus,  where,  in 
the  tumult  raised  by  Demetrius  the  silversmith,  he  narrowly  escaped 
with  his  life.  He  accompanied  Paul  in  his  return  to  Greece ;  waited 
for  him  at  Troas ;  journeyed  with  him  into  Asia  ;  and  sailed  with 
him  to  Rome,  where  he  now  was,  and  probably  involved  in  the  per- 
secution of  Paul,  for  in  his  Epistle  to  the  Colossians  the  Apostle 
calls  him  his  "  fellow-prisoner." 

The  fourth  was  "  Demas."  At  this  time  therefore  he  was  a  pro- 
fessor of  Christianity,  and  probably  a  preacher  of  the  word..  But 
when  Paul  wrote  his  Second  Epistle  to  Timothy  he  says,  "  Demas 
hath  forsaken  me,  having  loved  this  present  world,  and  is  departed 
unto  Thessalonica."  We  are  not  informed  whether  he  was  drawn 
away  by  the  attraction  of  pleasure,  fame,  or  wealth.  It  was  pro- 
bably the  latter.  "  They  that  will  be  rich  fall  into  temptation  and 
a  snare,  and  into  many  foolish  and  hurtful  lusts,  which  drown  men 
in  destruction  and  perdition.  For  the  love  of  money  is  the  root  of 
all  evil :  which  while  some  coveted  after,  they  have  erred  from  the 
faith,  and  pierced  themselves  through  with  many  sorrows."  Why 
should  we  be  scandalized  at  apostacies  like  these  ?  Did  they  not 
attend  Christianity  from  the  beginning?  Were  they  not  found  in 
the  purest  state  of  the  Church  ?  They  go  out  from  us  because  they 
are  not  of  us.     Evil  men  and  seducers  may  wax  worse  and  worse: 


208  OCTOBER  17. 

"nevertheless  the  foundation  of  God  standeth  sure,  having  this 
seal,  the  Lord  knoweth  them  that  are  his." 

The  last  is  "  Lucas."  He  was  "  the  beloved  physician."  By 
his  skill  he  could  render  himself  useful  even  to  the  bodies  of  men : 
and  to  the  honour  of  the  profession  be  it  observed,  that  we  have 
always  found  men  of  this  learned  and  liberal  order,  the  most  ready 
to  exercise  self-denial  and  beneficence  in  the  service  of  suffering 
humanity.  But  Luke  employed  himself  also  in  writing.  He  was 
the  third  evangelist;  and  compiled  the  Acts  of  the  Apostles.  Of 
the  last  four  of  these  five  saluters  of  Philemon  it  is  observable,  that 
Paul  calls  them  "  his  fellow-labourers."  The  name  is  sometimes 
applied  to  those  who  are  not  expressly  ministers  of  the  word.  He 
calls  Priscilla  and  Aquilla  his  "  helpers  in  Christ ;"  and  speaks  of 
"  those  women  who  laboured  with  him  in  the  Gospel."  He  does 
not  mean  that  they  taught  publicly  in  the  church,  a  practice  which 
he  had  forbidden :  but  there  are  many  ways  in  which  we  may  be 
fellow-helpers  to  the  truth,  consistently  with  every  other  duty.  But 
the  term  is  more  usually  significant  of  those  who  laboured  in  word 
and  doctrine  ;  and  it  is  probable  that  this  was  the  case  with  each 
of  these  individuals. 

But  let  us  observe  the  benediction  of  Paul  himself.  This  is  more 
extensive  than  the  salutation.  The  salutation  is  addressed  to  Phi- 
lemon only  ;  but  this  takes  in  his  wife  Apphia,  and  Archippus  his 
fellow-soldier,  and  the  church  in  his  house  ;  and  therefore  he  says, 
"  the  grace  of  our  Lord  Jesus  Christ  be  with  your  spirit."  If  there 
be  one  word  which  was  dearer  to  Paul  than  another,  it  was  the 
word  "  grace."  Indeed  we  may  call  it  the  darling  word  of  inspi- 
ration. But  why  is  it  named  the  grace  "  of  our  Lord  Jesus  Christ .?" 
Because  by  his  obedience  and  death  he  was  the  medium  of  its  ex- 
tension to  the  children  of  men.  And  because  also  he  is  the  source 
of  its  residence  ;  it  hath  pleased  the  Father  that  in  him  should  all 
fulness  dwell.  Hence  we  are  commanded  to  be  strong  "  in  the 
grace  that  is  in  Christ  Jesus."  Hence  it  is  said,  "  Of  his  fulness 
have  all  we  received,  and  grace  for  grace." 

But  why  does  the  Apostle  say  "  the  grace  of  our  Lord  Jesus 
Christ  be  Avith  your  spirit  ?"  Because  this  is  the  principal  seat  of 
all  real  religion."  Out  of  this  are  the  issues  of  life.  And  therefore 
it  is  said,  "  Take  heed  to  your  spirit."  We  are  no  longer  in  a  right 
state  than  while  we  are  in  "  aright  spirit;"  and  this — and  the 
Apostle  perfectly  knew  it,  is  and  can  be  no  further  right  than  as  it 
is  possessed  and  influenced  by  this  grace.  This  grace  will  make 
it  a  spirit  of  faith,  a  spirit  of  love,  a  spirit  of  adoption.  This  grace 
will  lead  it  into  all  truth,  and  prepare  it  for  every  duty.  This  grace 
will  enable  it  to  resist  temptation,  to  bear  prosperity,  to  endure 
affliction,  to  triumph  in  death.  The  Apostle  knew  that  fresh  sup- 
plies of  it  were  necessary,  but  he  knew  also,  not  only  from  his  own 
experience,  but  from  the  declaration  of  the  Saviour  himself,  that  it 
was  equal  to  every  season,  every  condition,  every  exigency;  for 
he  had  said  to  him,  and  to  every  believer,  "  My  grace  is  sufficient 
for  thee."  This  therefore  he  deemed  the  most  important  endow- 
ment he  could  wish  for  his  friends.  Had  he  known  any  thing 
more  valuable  he  would  have  implored  it  on  their  behalf.  But  he 
knew  grace  was  the  best  gift.     He  knew  that  nothing  could  be  a 


OCTOBER  18.  209 

blessing  without.  He  knew  that  every  thing  could  be  a  blessing 
with  it.  He  knew  that  it  was  profitable  unto  all  things,  having  pro- 
mise of  the  life  that  now  is,  and  of  that  Avhich  is  to  come.  Let  us 
seek  it  for  our  connexions.  Let  us  seek  it  for  ourselves — The 
reality  of  it  if  we  have  it  not — and  the  abundance  of  it  if  we  have. 
"  Amen." 


October  18. — "  He  will  subdue  our  iniquities." — Micah  vii.  19. 

The  language  is  expressive  of  joyful  confidence.  But  the  al- 
lusion is  military,  and  well  accords  with  the  experience  of  every  par- 
taker of  Divine  grace  who  finds  the  spiritual  life  a  warfare.  The 
adversaries  to  be  subdued  are  their  "  iniquities."  They  have  ene- 
mies without,  but  their  worst  enemies  are  within.  Even  the  world 
and  the  devil  could  do  them  little  hurt  without  the  assistance  of 
these  treacherous  inmates.  In  this  sense  a  man's  foes  are  they  of 
his  own  house.  But  are  not  their  iniquities  enemies  to  others  as 
well  as  to  Christians  ?  They  are,  and  will  be  found  so  in  the  end ; 
but  at  present  others  are  deluded  by  them,  and  take  pleasure  in 
them.  Whereas  Christians  have  been  awakened  and  enlightened 
to  see  their  condition  while  led  captive  by  them,  and  have  been  led 
to  throw  off  their  yoke,  and  to  declare  war  against  them,  a  war  the 
most  trying  and  awful,  a  war  that  admits  of  no  accommodation,  a 
war  that  must  end  in  our  victory  or  destruction. 

But  are  they  not  already  delivered  from  these  enemies  ?  Does 
not  the  Apostle  thank  God  that  they  are  "  made  free  from  sin,  and 
become  the  servants  of  righteousness  ?"  They  are  made  free  from 
its  tyranny.  It  no  longer  reigns  in  their  mortal  body  that  they 
should  obey  it  in  the  lusts  thereof— Yet  it  lives,  and  resists,  and 
often  alarms  them  into  a  dread  of  being  again  overcome — "  Mine 
iniquities  prevail  against  me."  But  the  apprehension  is  ground- 
less. Sin  shall  not  have  dominion  over  them,  for  they  are  not 
under  the  law,  but  under  grace.  The  Lord  is  on  their  side.  Their 
friend,  their  helper,  their  conqueror  is  Divine — "  He  shall  subdue 
our  iniquities."  Who  is  the  agent  ?  "  Not  by  might,  or  by  power, 
but  by  my  Spirit,  saith  the  Lord."  Here  is  the  only  real  Sancti- 
fier :  and  therefore  we  read,  that  "  through  the  Spirit  we  mortify 
the  deeds  of  the  body ;"  that  "  we  have  purified  our  souls  in  obey- 
ing the  truth  through  the  Spirit;"  that  "  we  live  in  the  Spirit,"  and 
"  walk  in  the  Spirit."  What  are  the  means  ?  The  principal  in- 
strumentality is  faith.  Some  imagine  that  faith  is  rather  opposed 
to  holiness ;  but  there  is  no  true  holiness  without  it.  Abraham, 
who  believed  God,  is  distinguished  pre-eminently  for  obedience : 
and  he  who  has  the  faith  of  Paul  will  never  want  the  works  of 
James.  Faith  in  the  blood  of  Jesus,  faith  in  the  promises  of  God, 
that  faith  which  is  the  substance  of  things  hoped  for,  the  evidence 
of  things  not  seen ;  that  faith  alone  enables  us  to  stand  in  the  evil 
day.  This  faith  purifies  the  heart — The  "  sanctified,"  says  the 
Saviour,  "  by  faith  that  is  in  me."  All  the  ordinances  of  religion 
are  called  means  of  grace,  because  in  the  use  of  them  we  receive 
"  the  supply  of  the  Spirit  of  Jesus  Christ."  Under  the  blessing  of 
God  the  dispensations  of  Providence  conduce  to  the  same  end. 

18* 


210  OCTOBER  19. 

Afflictions,  which  are  the  effects  of  sin,  are  made  "  the  fruit  to  take 
away  sin."  Creature  comforts  are  often  to  the  soul  what  suckers 
are  to  the  tree  ;  and  the  heavenly  Husbandman  prunes  us  to  secure 
the  sap  for  the  bearing.  We  are  tried,  that  we  may  come  forth  from 
the  furnace  as  gold,  losers  indeed,  but  gainers  by  the  loss,  deprived 
only  of  what  injured  our  excellence  ;  and  rendered  more  valuable 
and  useful. 

But  in  what  manner  is  the  work  accomplished  ?  The  Lord  could 
at  once  execute  the  blessed  deliverance,  but  as  the  Canaanites  were 
driven  out  by  little  and  little,  so  he  gradually  subdues  our  iniqui- 
ties. Hence  we  read  of  "  the  inward  man  being  renewed  day  by 
day  :"  and  of  our  being  "  changed  into  the  same  image,  from  glory 
to  glory,  as  by  the  Spirit  of  the  Lord."  We  must  therefore  distin- 
guish between  the  commencement  and  the  finishing  of  this  glorious 
renovation.  It  will  not  be  completed  till  death,  but  it  is  now  be- 
gun ;  and  the  very  complaints  of  the  believer  are  proofs  that  he  is 
not  what  he  once  was,  but  approves  things  that  are  excellent,  and 
delights  in  the  law  of  God,  and  feels  his  remaining  corruptions  to 
be  his  burden  and  grief.  Simon  Brown,  formerly  minister  of  the 
Gospel  in  London,  was  so  enervated  and  depressed  as  to  believe 
that  his  soul  was  annihilated,  and  that  he  and  no  more  soul  than  a 
horse.  Yet  he  continued  praying,  and  preaching,  and  publishing, 
as  if  he  had  two  souls  instead  of  having  none  ;  his  reasonings  abun- 
dantly disproving  all  their  conclusions.  Thus  we  have  met  with 
Christians  who  imagined  they  had  no  grace,  while  they  lived  so 
conscientiously  and  consistently,  mourned  for  sin  so  deeply,  prized 
the  Scripture  so  highly,  and  loved  the  Lord  Jesus  so  fervently,  that 
they  seemed  to  every  one  but  themselves  to  have  a  double  portion 
of  the  Spirit.  When  a  man  is  nailed  to  the  cross  he  may  linger  on 
for  awhile,  but  his  doom  is  fixed :  and  "  our  old  man  is  crucified." 
A  tree,  after  it  is  plucked  up  by  the  roots,  has  some  sap  left  in  it, 
and  will  even  throw  out  shoots ;  but  we  know  that  in  such  a  case 
it  cannot  revive  :  the  radical,  essential  support  is  cut  off — It  must 
wither  and  die.  Let  us  thank  God  and  take  courage.  The  con- 
flict may  be  protracted,  and  we  may  sometimes  be  ready  to  faint, 
but  there  is  nothing  doubtful  in  the  issue :  and  the  result  is  not 
more  glorious  than  sure. 


October  19. — "  David  carried  it  aside  into  the  house  of  Obed-edom  the  Git- 
tite." — 2  Samuel  vi.  10. 

It  was  a  solemn  and  awful  appeal  David  made,  when  "  he  sware 
unto  the  Lord,  and  vowed  unto  the  mighty  God  of  Jacob ;  surely  I 
will  not  come  into  the  tabernacle  of  my  house,  nor  go  up  into  my 
bed ;  I  will  not  give  sleep  to  mine  eyes,  or  slumber  to  mine  eye- 
lids, until  I  find  out  a  place  for  the  Lord,  an  habitation  for  the  mighty 
God  of  Jacob."  Accordingly  as  soon  as  he  was  fully  enthroned  over 
all  Israel,  he  resolved  to  bring  up  the  ark  from  Gibeah,  where  it 
had  long  been,  and  place  it  in  Jerusalem,  where  it  would  be  pub- 
lic and  accessible.  But  at  first  the  enterprise  more  than  failed. 
The  appointed  and  prescribed  mode  of  conveying  the  ark  was  on 
the  shoulders  of  the  Levites.  On  the  present  occasion  this  was 
strangely  and  very  culpably  overlooked.     It  was  carried  in  a  new 


OCTOBER  19.  211 

cart ;  and  it  was  driven  by  Uzzah  and  Ahio,  the  sons  of  Abinidab, 
"  And  David  and  all  the  house  of  Israel  played  before  the  Lord  on 
all  manner  of  instruments  made  of  firwood,  even  on  harps,  and  on 
psalteries,  and  on  timbrels,  and  on  cornets,  and  on  cymbals.  And 
when  they  came  to  Nachan's  threshing-floor,  Uzzah  put  forth  his 
hand  to  the  ark  of  God,  and  took  hold  of  it ;  for  the  oxen  shook  it. 
And  the  anger  of  the  Lord  was  kindled  against  Uzzah ;  and  God 
smote  him  there  for  his  error ;  and  there  he  died  by  the  ark  of  God." 
The  event  seems  mysterious.  His  judgments  are  a  great  deep. 
But  will  not  the  Judge  of  all  the  earth  do  right  ?  We  are  sure 
there  is  no  unrighteousness  with  God.  We  know  also  that  he  alone 
is  the  adequate  judge  of  moral  conduct.  By  him  actions  are  weigh- 
ed. He  sees  them  in  their  principles  and  motives  ;  and  unerringly 
estimates  the  circumstances  of  extenuation  or  aggravation  attached 
to  them.  Let  us  give  him  time,  and  we  shall  be  constrained  to 
acknowledge,  "  Thou  art  justified  wrhen  thou  speakest,  and  clear 
wrhen  thou  judgest." 

David  was  both  displeased  and  terrified.  His  displeasure  was  very 
censurable.  Did  it  become  him  to  resent  what  God  had  done,  and 
be  angry  because  the  breach  had  defeated  his  plan,  and  disappoint- 
ed his  expectation — especially  too,  when  all  this  would  have  been 
prevented,  had  he  consulted  the  law,  and  conformed  to  it  ?  But  so 
true  is  it,  "  a  man's  foolishness  perverteth  his  way,  and  his  heart 
f -ptteth  against  the  Lord."  His  terror  was  more  excusable,  and 
l. ught  have  been  salutary.  "  God  will  be  known  by  the  judgments 
which  he  executeth."  When  he  strikes  some  he  intends  that  others 
should  hear  and  fear,  and  turn  unto  the  Lord.  And  it  is  well  for 
us  to  feel  our  un worthiness  and  desert ;  and  to  inquire  whether  we 
who  are  spared  are  not  equally  guilty  with  those  who  are  cut  ofT — 
and  also  whether,  though  spared  now,  we  shall  escape  always? 
Let  him  that  thinketh  he  standeth,  take  heed  lest  he  fall. 

But  David's  alarm  was  servile  and  excessive.  He  therefore  broke 
up  the  assembly,  and  began  his  return  home,  saying,  "  How  shall 
the  ark  of  the  Lord  come  to  me  ?"  "  So  David  would  not  remove 
the  ark  of  the  Lord  unto  him  into  the  city  of  David :  but  David  car- 
ried it  aside  into  the  house  of  Obed-edom  the  Gittite."  The  event 
to  Obed-edom  was  wholly  unexpected.  Little  did  he  imagine, 
when  he  rose  in  the  morning  and  joined  the  holy  procession,  that 
before  he  retired  to  rest  his  house  would  be  the  tabernacle  of  the 
Lord,  towards  which  the  eyes  and  thoughts  of  all  the  pious  would  be 
turned,  and  his  name  be  had  in  everlasting  remembrance.  So  Saul 
went  out  to  search  for  his  father's  asses,  and  before  he  returned  was 
anointed  king  over  Israel.  When  David  was  carrying  provender 
to  his  brethren  in  the  camp,  how  little  did  he  dream  that  in  the 
course  of  a  few  hours  he  should  be  the  conqueror  of  Goliath,  and 
the  deliverer  of  his  country,  and  hear  it  shouted,  "  Saul  hath  slain 
his  thousands,  but  David  his  ten  thousands."  As  to  evil  or  as  to  good, 
we  never  know  what  a  day  may  bring  forth;  and  therefore  we 
should  never  presume  or  despair.  We  talk  of  novels  and  romances ; 
but  we  need  not  have  recourse  to  fiction.  What  marvellous  coin- 
cidences diversify  actual  life  !  "  Time  and  chance  happen  to  all." 
Nothing  is  indeed  casual  with  regard  to  God.  He  sees  the  end 
from  the  beginning  ;  and  works  all  things  after  the  counsel  of  his 


212  OCTOBER  20. 

own  will ;  and  his  providence  is  so  universal  and  minute,  that  a 
sparrow  falleth  not  to  the  ground  without  our  heavenly  Father,  and 
the  very  hairs  of  our  head  are  all  numbered.  But  what  is  appoint- 
ment with  him  is  contingency  with  us.  The  most  important  and 
interesting  occurrences  in  our  individual  histories  are  often  pecu- 
liarly accidental :  in  review  they  appear  surprising ;  and  in  pros- 
pect, had  they  been  announced,  would  have  seemed  improbable,  if 
not  impossible — "  I  will  bring  the  blind  by  a  way  that  they  knew 
not ;  I  will  lead  them  in  paths  that  they  have  not  known  :  I  will 
make  darkness  light  before  them,  and  crooked  things  straight. — 
These  things  will  I  do  unto  them,  and  not  forsake  them." 

Obed-edom's  compliance  was  very  praiseworthy.  How  many, 
had  they  been  placed  in  his  circumstances,  would  have  declined  the 
reception  of  the  ark !  Some  would  have  pleaded  danger — They 
could  not  live  under  the  same  roof  with  this  mysterious  and  dread- 
ful symbol,  which  had  killed  Uzzah,  who  only  touched  it,  and 
smote  so  many  of  the  Beth-shemites  who  only  looked  into  it. 
Some  would  have  felt  the  expense  it  might  entail.  Some  would 
have  excused  themselves  on  the  ground  of  trouble — "  multitudes 
will  be  constantly  repairing  hither,  either  from  devotion  or  curi- 
osity. The  house  will  be  a  thoroughfare.  We  shall  find  it  neces- 
sary to  engage  doorkeepers" — But  if  any  of  these  thoughts  occur- 
red they  had  not  a  moment's  weight  with  Obed-edom.  Provi- 
dence, says  he,  has  laid  this  service  in  my  way — It  is  the  call  of 
God — and  I  seize  with  gladness  an  opportunity  afforded  me  to  show 
my  love  to  his  service,  and  to  exercise  self-denial  for  his  sake. 

And  what  was  the  consequence  ?  Had  he  reason  to  repent  of 
the  forwardness  of  his  zeal  ?  The  ark,  says  our  Henry,  is  a  guest 
that  always  pays  well  for  its  entertainment.  And  what  says  the 
sacred  historian  ?  "  And  the  ark  of  the  Lord  continued  in  the 
house  of  Obed-edom  the  Gittite  three  months  :  and  the  Lord  blessed 
Obed-edom,  and  all  his  household." 


October 20. — "He  doth  devise  means,  that  his  banished  be  not  expelled 
from  him." — 2  Samuel  xiv.  14. 

Some  emblems  of  this  appeared  under  the  law.  Many  persons 
ceremonially  unclean  were  banished  for  a  time  from  the  camp,  the 
city,  and  the  sanctuary ;  but  means  were  ordained  and  prescribed 
for  their  cleansing,  their  release,  and  their  restoration.  But  let  us 
look  at  the  conduct  of  God.  towards  his  people  in  the  means  he  de- 
vises for  their  redemption,  their  conversion,  their  recall  from  back- 
sliding, and  their  removal  home. 

Man  was  made  after  the  image  of  God.  God  delighted  in  him 
and  held  communion  with  him.  He  was  perfectly  holy,  and  per- 
fectly happy  :  the  heir  of  immortality,  and  the  lord  of  all  in  this 
lower  world.  These  views  of  man  only  serve  to  enhance  his  fall, 
and  make  his  loss  so  much  the  more  deplorable.  He  is  not  now 
what  he  originally  was.  Adam  was  banished  from  paradise  ;  and 
Cherubim,  with  a  flaming  sword,  were  placed  to  prevent  his  return 
to  the  tree  of  life.  And  we  were  banished  in  him — In  Adam  all 
died.  We  were  deprived  of  the  favour  and  presence  of  God ;  and 
separated  from  the  supreme  good;  and  resembled  traitors,  who, 


OCTOBER  20.  213 

having  forfeited  their  right  to  their  former  abode  and  possessions, 
wander  exiled  from  place  to  place,  not  daring  to  appear  where  once 
they  lived,  lest  they  should  be  apprehended  and  executed.  What 
a  state  was  this  to  be  in  !  But  it  was  not  of  God  that  his  banished 
should  be  expelled  from  him.  He  desired  not  the  death  of  sinners  ; 
and  therefore  he  devised  means  to  deliver  them  from  the  sentence 
of  condemnation,  and  to  bring  them  back  to  his  favour  and  presence. 
And  what  were  these  means  ?  They  were  such  as  evinced  not  only 
his  clemency,  but  showed  that  he  was  rich  in  mercy — We  could 
never  have  found  out,  and  all  the  principalities  and  powers  above 
could  never  have  found  out,  a  way  for  our  return  to  God,  consis- 
tently with  all  the  perfections  of  his  nature.  But  his  understand- 
ing is  infinite.  0  the  depth  both  of  the  wisdom -and  knowledge  of 
God  !  He  forms  a  plan  in  which  he  abounds  towards  us  in  all  wis- 
dom and  prudence ;  a  plan  which  angels  desire  to  look  into ;  a  plan, 
the  development  of  which  will  draw  forth  the  praise  and  wonder  of 
eternity ;  a  plan  in  which  goodness  and  justice  shine  forth  with 
equal  beams  ;  in  which  mercy  and  truth  meet  together,  righteous- 
ness and  peace  kiss  each  other  ;  in  which,  while  he  redeems  Jacob, 
he  glorifies  himself  in  Israel;  in  which,  while  the  guilty  are  par- 
doned, the  law  is  fulfilled,  and  magnified,  and  made  honourable  ; 
in  which,  while  there  is  peace  on  earth  and  goodwill  towards  men, 
there  is  glory  to  God  in  the  highest.  "All  things  are  of  God,  who 
hath  reconciled  us  unto  himself  by  Jesus  Christ." 

Redemption  however  is  one  thing ;  salvation  is  another.  We 
have  seen  what  God  has  done  to  bring  us  out  of  our  guilty  state : 
but  we  must  also  be  brought  out  of  our  depraved  state.  We  are 
darkness  :  how  are  we  made  light  in  the  Lord  ?  We  are  the  ser- 
vants of  sin ;  how  are  we  turned  from  the  power  of  Satan  unto 
God  ?  The  grand  agency  is  the  influence  of  the  Holy  Spirit ;  and 
hence  we  read  of  our  being  born  of  the  Spirit,  and  being  led  by  the 
Spirit :  and  we  are  assured  that  where  the"  Spirit  of  the  Lord  is 
there  is  liberty.  But  among  the  means  devised  for  our  conversion 
is  the  dispensation  of  the  Word  by  preaching :  "  He  gave  some, 
apostles ;  and  some,  prophets ;  and  some,  evangelists ;  and  some, 
pastors  and  teachers  ;  for  the  perfecting  of  the  saints,  for  the  work 
of  the  ministry,  for  the  edifying  of  the  body  of  Christ."  There  is 
not  only  a  great  and  obvious  adaptation  and  suitableness  in  this  in- 
strumentality to  the  purpose  designed,  but  it  is  the  ordinance  of 
God's  own  appointment ;  and  is  therefore  entitled  to  his  blessing. 
Accordingly  faith  cometh  by  hearing.  In  the*  beginning  of  the 
Gospel,  and  in  every  revival  of  it  since,  the  work  has  been  princi- 
pally accomplished  by  preaching.  Were  any  given  number  of  con- 
verted individuals  now  living  to  tell  what  God  had  done  for  their 
souls,  how  many  of  them  would  ratify  this  truth  !  One  would  say, 
1  naa  not  a  serious  thought  of  God,  or  of  my  soul,  before  such  a 
sermon,  like  a  clap  of  thunder,  awakened  my  sleeping  conscience. 
A  second  would  say,  I  was  a  Pharisee,  trusting  in  myself  that  I 
was  righteous,  and  despising  others,  till  such  a  discourse,  like  a 
scythe,  mowed  down  all  my  legal  hopes,  and  made  me  cry  for 
mercy.  A  third  would  say,  I  was  walking  according  to  the  course 
of  this  world,  spending  my  money  for  that  which  is  not  bread,  and 
my  labour  for  that  which  satisfied!  not,  till  such  an  address  urged 


214  OCTOBER  21. 

me  to  forsake  the  foolish,  and  live,  and  go  in  the  way  of  under- 
standing—But we  do  not  limit  the  Holy  One  of  Israel.  There  is 
hardly  any  thing  but  the  Lord  has  dignified  by  making  use  of  it  in 
the  calling  of  sinners  to  himself.  Afflictions,  as  we  see  in  the  case 
of  Manasseh ;  parental  example ;  the  admonition  of  a  friend  ;  the 
reading  of  a  good  book,  of  a  mere  tract— Where  shall  we  end  ? 
"  Lo  !  all  these  things  worketh  God  oftentimes  with  man,  to  bring 
back  his  soul  from  the  pit,  to  be  enlightened  with  the  light  of  the 
living." 

After  they  are  brought  to  God  by  converting  grace  his  people  are 
not  suffered  to  apostatize  from  him.  But  they  may  backslide. 
Their  faith  may  fail  in  the  exercise,  though  not  in  the  principle. 
Their  love  may  wax  cold.  They  may  grow  indifferent  to  the  ser- 
vice of  God,  and  rarely  and  lifelessly  attend  the  means  of  his  ap- 
pointment. Yea  they  may  yield  to  temptation,  and  fall  into  sin, 
and  cause  the  way  of  truth  to  be  evil  spoken  of.  And  what  is  the 
consequence  ?  The  Lord  hides  his  face,  and  they  are  troubled — 
"  O  that  it  was  with  me  as  in  months  past,  when  the  candle  of  the 
Lord  shone  upon  my  head,  and  when  by  his  light  I  walked  through 
darkness;  while  as  yet  the  Almighty  was  with  me."  The  loss  and 
the  remembrance  of  their  former  peace  and  joy ;  galling  reflections; 
from  their  own  minds ;  brotherly  rebukes  ;  outward  trials  and  dis- 
appointments— these  are  the  means  he  employs  to  bring  them  back 
to  himself  from  whom  they  have  revolted,  and  who  is  yet  saying, 
Return,  ye  backsliding  children — I  will  heal  your  backslidings. 

But  as  long  as  they  remain  here  they  are  from  home.  This  is 
not  their  rest.  But  there  remaineth  a  rest  for  the  people  of  God. 
And  he  has  devised  means  to  remove  them  from  the  kind  of  exile 
in  which  they  now  are,  to  their  own  country,  from  whence  they 
were  borne,  and  whither  they  long  to  return.  He  has  appointed  an 
hour  in  which  they  are  to  depart  out  of  the  world  unto  the  Father. 
Death  is  the  way,  and  however  trying,  the  right  way  to  the  city  of 
habitation.  By  death  their  banishment  is  entirely  ended,  and  their 
restoration  perfected  for  ever.  "Therefore  are  they  before  the 
throne  of  God,  and  serve  him  day  and  night  in  his  temple  :  and  he 
that  sitteth  on  the  throne  shall  dwell  among  them.  They  shall 
hunger  no  more,  neither  thirst  any  more ;  neither  shall  the  sun 
light  on  them,  nor  any  heat.  For  the  Lamb  which  is  in  the  midst 
of  the  throne  shall  feed  them,  and  shall  lead  them  unto  living 
fountains  of  waters :  and  God  shall  wipe  away  all  tears  from  their 
eyes." 


October  21. — "  Whose  I  am,  and  whom  I  serve." — Acts  xxvii.  23. 

This  was  the  language  of  Paul,  when  he  informed  his  fellow-suf- 
ferers of  the  angelical  vision  with  which  he  had  been  favoured  in 
the  night.     But  others  may  adopt  the  same  avowal. 

He  calls  God  his  owner  when  he  says,  Whose  lam,  and  asserts 
nothing  that  is  peculiar  to  himself.  We  also  are  his.  He  has 
numberless  claims  to  us  ;  and  these  claims  we  should  feel  and  ac- 
knowledge. They  are  founded  in  creation  :  in  providence  :  in  re- 
demption :    in   self-dedication.     The  Corinthian  converts   "gave 


OCTOBER  21.  215 

themselves  unto  the  Lord."  And  there  has  heen  a  time  in  the  ex- 
perience of  every  Christian,  when  he  has  done  the  same.  And  he 
has  often  renewed  the  surrender  since.  And  the  more  he  reflects 
upon  it  the  more  he  approves  of  his  conduct,  and  glories  in  the 
thought  that  he  is  not  his  own,  but  the  Lord's. 

Yet  when  he  adds,  and  whom  I  serve  ;  some  may  be  ready  to 
say,  "  Ah  !  Paul  did  serve  him.  He  was  called  to  be  an  Apostle  ; 
to  preach  the  Gospel,  to  write  Scripture,  to  plant  churches,  to  work 
miracles.  Never  did  one  man  perhaps  do  so  much  in  glorifying 
God  and  serving  his  generation  as  he — But  what  can  I  do  ?  Can 
I  serve  him  ?"  But  let  it  be  observed  that  the  service  of  God  is  not 
confined  to  great  offices  and  talents.  These  do  not  depend  upon 
us,  but  are  dispensed  by  the  Lord  of  all  as  he  pleases;  and  he  looks 
to  the  heart,  and  where  this  is  towards  him,  desires  are  actions. 
Where  there  is  first  a  willing  mind,  it  is  accepted  according  to  what 
a  man  hath,  and  not  according  to  what  he  hath  not.  He  sees  be- 
nevolence where  nothing  is  given ;  and  martyrdom  where  nothing 
is  suffered.     "  Let  her  alone ;  she  hath  done  what  she  could." 

"  No  blank,  no  trifle  Nature  made  or  meant. 
— If  nothing  more  than  purpose  in  thy  power, 
Thy  purpose  firm,  is  equal  to  the  deed. 
Who  does  the  best  his  circumstance  allows, 
Does  well,  acts  nobly — angels  could  no  more." 

The  service  of  God  is  very  extensive,  and  is  not  to  be  confined 
to  what  many  only  mean  by  it.  It  reaches  further  than  express 
acts  of  devotion.  The  means  of  grace  are  indeed  both  duties  and 
privileges ;  and  they  who  do  not  value,  them  are  either  in  an  un- 
converted or  a  backsliding  state.  In  a  proper  frame  of  mind  good 
men  will  sanctify  the  Sabbath,  repair  to  the  sanctuary,  and  retire 
to  read  the  Scripture,  and  pray  and  meditate.  But  they  wilL  re- 
gard these  things  only  as  means  of  grace,  in  the  use  of  which  they 
renew  their  strength,  and  gain  fresh  supplies  of  the  Spirit  of  Jesus 
Christ  to  enable  them  to  fill  up  Christianly  the  whole  of  their  stations 
in  life.  They  therefore  serve  God  in  the  week  as  well  as  on  the 
Sabbath,  and  in  their  own  dwellings  as  well  as  in  the  temple.  They 
acknowledge  him  in  all  their  ways  ;  and  whether  they  eat  or  drink, 
or  whatever  they  do,  they  do  all  to  the  glory  of  God.  A  constant 
regard  to  his  word  as  their  rule,  and  his  honour  as  their  end,  ele- 
vates common  actions  into  moral,  and  moral  into  spiritual ;  and 
thus  the  magistrate  while  on  the  bench,  and  the  traveller  while 
upon  the  road,  and  the  tradesman  while  in  the  shop,  and  the  la- 
bourer while  in  the  field,  and  the  mother  while  training  up  her  in- 
fant charge,  are  all  doing  the  work  of  the  Lord,  and  have  the  tes- 
timony that  they  please  him. 

Servants,  besides  their  known,  usual,  regular  course  of  action, 
are  liable  to  particular  and  occasional  calls  of  service  which  can- 
not be  previously  prescribed.  Thus  we  are  to  observe  the  move- 
ments of  Providence,  and  fall  in  with  those  duties  which  grow  out 
of  events.  In  this  spirit  David  said,  "  on  thee  do  I  wait  all  the 
day  ;"  holding  himself  always  in  readiness  to  receive  orders,  and  in 
effect  asking,  "  Lord,  what  wilt  thou  have  me  to  do  ?" 

"  They  also  serve  that  wait."    There  is  a  suffering  as  well  as  a 


216  OCTOBER  22. 

doing  service.  God  is  nevermore  pleased  than  when  we  deny  our- 
selves, and  show  that  we  love  him  above  all,  and  are  willing  to 
leave  all,  and  lose  all,  for  his  sake.  As  the  exercise  of  the  passive 
graces  is  the  most  difficult,  so  perhaps  it  is  the  most  impressive. 
We  peculiarly  glorify  God  in  the  fires.  We  are  witnesses  for  him ; 
and  testify  to  the  excellency  of  the  principles,  and  to  the  power  of 
the  resources  of  the  religion  we  profess.  We  show  that  his  grace 
can  support  us  when  every  other  dependance  fails,  and  his  com- 
forts cheer  us  when  all  other  springs  of  refreshment  are  dried  up. 
When  by  accident  or  sickness  we  are  led  in  from  active  scenes,  we 
fear  we  are  going  to  possess  months  of  vanity,  while  perhaps  we 
are  entering  some  of  the  most  useful  parts  of  our  life.  If  we  en- 
dure as  Christians,  the  spirit  of  glory  and  of  God  resteth  upon  us ; 
and  by  our  patience,  submission,  peace,  and  joy,  some  around  us 
are  instructed,  some  convinced,  some  encouraged — while  perhaps 
superior  beings  are  excited  to  glorify  God  in  us — for  we  are  a  spec- 
tacle to  angels  as  well  as  unto  men. 

But  what  is  the  nature  of  the  service  in  which  we  shall  be  engaged 
in  the  heavenly  world?  when  we  shall  have  dropped  all  our  infir- 
mities ?  and  our  powers  will  be  equal  to  our  work  and  our  wishes  ? 
— "  Therefore  are  they  before  his  throne,  and  serve  him  day  and 
night  in  his  temple."  "  His  servants  shall  serve  him,  and  they 
shall  see  his  face." 


October  22. — "  There  stood  by  me  this  night  the  angel  of  God." — Acts  xxvii. 
23. 

How  Paul  was  now  engaged  we  know  not.  Perhaps  he  was 
praying.  This  is  the  resource  of  the  Christian  in  every  storm ;  and 
to  this  the  promise  is  made,  "  Call  upon  me  in  the  day  of  trouble,  and 
I  will  deliver  thee."  Nor  can  we  determine  where  he  was.  Con- 
sidering that  he  was  a  prisoner,  and  so  many  on  board,  it  is  not 
likely  that  he  had  a  cabin  to  himself.  Yet  he  seems  to  have  been 
alone  :  at  least  the  privilege  was  personal  and  individual.  There 
were  near  three  hundred  in  the  ship,  but  none  of  them  was  aware 
of  what  was  passing  with  Paul.  The  Lord,  in  the  same  assembly, 
and  in  the  same  seat,  can  hold  communion  with  one,  and  not  with 
another.  "  Lord,  how  is  it,"  said  one  of  the  disciples,  "  that  thou 
wilt  manifest  thyself  unto  us,  and  not  unto  the  world  ?"  The  ques- 
tion implies  wonder;  but  our  Saviour  had  promised  the  distinction. 
Luke  was  in  the  ship,  but  Paul  only  has  the  vision.  All  the  par- 
takers of  Divine  grace  are  not  allowed  the  same  indulgences.  All 
the  apostles  were  not  to  witness  the  raising  of  the  ruler's  daughter, 
and  our  Lord's  transfiguration  and  passion  ;  but  only  Peter,  James, 
and  John ;  and  though  he  loved  them  all,  John  is  called  the  disciple 
whom  Jesus  loved.  It  Was  not  Luke,  but  Paul,  that  was  to  appear 
before  Nero — Paul  was  the  sufferer ;  and  Divine  comforts  corres- 
pond with  our  trials,  for  "  as  the  sufferings  of  Christ  abound  in  us, 
so  the  consolation  aboundeth  by  Christ." 

Two  things  are  observable.  First,  the  messenger  :  the  angel  of 
the  Lord.  We  know  little  of  angels.  The  name  is  expressive  of 
their  office,  rather  than  of  their  nature.  They  seem  to  have  been  the 
first  beings  created  j  they  are  proverbial  for  wisdom ;  and  excel  in 


OCTOBER  23.  217 

strength  i  yet  they  do  his  commandments,  and  hearken  unto  the 
voice  of  his  word.  He  saith  to  one,  Go,  and  he  goeth ;  to  another, 
Come,  and  he  cometh ;  and  to  each  of  them,  Do  this,  and,  what- 
soever it  be,  he  doeth  it :  for  it  is  his  will  alone  they  regard  ;  and  they 
are  always  satisfied  and  delighted  with  it.  They  are  elevated  above 
us  in  rank  and  estate,  yet  they  are  all  ministering  spirits,  sent 
forth  to  minister  unto  them  that  shall  be  the  heirs  of  salvation. 
Such  honour  and  happiness  have  all  the  household  of  faith :  the 
highest  of  God's  creatures  are  their  servants ;  they  rejoice  over 
them  in  their  repentance,  encamp  round  about  them  in  trouble  and 
danger,  convey  their  souls  at  death  into  Abraham's  bosom,  and  in 
the  morning  of  the  resurrection  will  gather  together  their  bodies 
from  the  four  winds,  from  one  end  of  heaven  to  the  other.  They 
will  be  our  associates  for  ever — We  are  come  to  an  innumerable 
company  of  angels. 

Secondly,  the  season :  this  night.  It  was  dark,  pitch  dark :  not 
one  star  appeared.  How  was  the  angel  to  find  Paul  far  off  upon 
the  sea  in  such  a  dense  obscurity  ?  We  are  not  to  judge  of  their 
senses  by  ours.  They  see  not  as  man  seeth.  The  darkness  hideth 
not  from  them,  but  the  night  shineth  as  the  day  :  the  darkness  and 
the  light  are  both  alike  to  them.  It  was  a  period  of  extremity. 
The  Lord  could  have  given  Paul  the  assurance  before  he  had  been 
so  long  tossed  with  the  tempest;  but  it  was  withholden  till  all  hope 
that  they  should  be  saved  was  taken  away.  This  is  what  his  peo- 
ple have  often  experienced.  His  reasons  for  delay  are  founded  in 
wisdom  and  in  kindness.  He  would  destroy  creature-confidence, 
and  yet  teach  us  never  to  despair  with  regard  to  himself.  His 
conduct  shows  us  that  nothing  is  too  hard  for  the  Lord ;  at  eventide 
it  shall  be  light.  It  also  displays  his  glory  more  to  cure  when  the 
disease  has  been  pronounced  desperate,  and  all  other  physicians 
have  withdrawn.  Hence  he  abode  two  days  in  the  same  place, 
after  he  heard  of  the  case  of  Lazarus,  and  was  glad  for  the  sake  of 
his  disciples  that  he  was  not  present  to  recover  him  from  his  sick- 
ness, as  it  would  confirm  their  faith  more  to  see  him  raised  after  he 
had  been  dead  four  days. 


October  23. — "  Fear  not,  Paul ;  thou  must  be  brought  before  Caesar :  and, 
lo,  God  have  given  thee  all  them  that  sail  with  thee.    Wherefore,  sirs,  be  of 

food  cheer  :  for  I  believe  God,  that  it  shall  be  even  as  it  was  told  me.     How- 
eit,  we  must  be  cast  upon  a  certain  island." — Acts  xxvii.  24 — 26. 

Let  us  observe  the  angel's  address  to  Paul ;  and  Paul's  address  to 
his  companions. 

The  angel's  address  contains  two  things.  First,  an  admonition. 
"  Fear  not,  Paul."  There  is  nothing  by  which  Christians  honour 
their  religion  more  than  by  confidence  in  danger,  and  cheerfulness 
in  trouble.  It  would  therefore  have  been  lamentable  had  Paul  on 
this  occasion  failed  in  spirit;  and  exposed  himself  to  the  reproach 
Eliphaz  unjustly  applied  to  Job :  "  Behold,  thou  hast,  instructed 
many,  and  thou  hast  strengthened  the  weak  hands.  Thy  words 
have  upholden  him  that  was  falling,  and  thou  hast  strengthened 
the  feeble  knees."  Yet  it  would  seem  that  the  frame  of  his  mind 
began  to  be  weak  and  wavering.    He  had  nature  in  him  as  well 

Vol  II.  19 


218  OCTOBER  23. 

as  grace.  He  had  eaten  nothing  for  a  length  of  time,  and  was  ex- 
hausted with  fatigue.  He  knew  what  it  was  to  be  enervated.  In 
one  of  his  epistles  he  speaks  of  being  "  in  weakness,  and  fear,  and 
much  trembling."  In  such  a  case  the  body  depresses  the  mind ; 
and  a  man  has  hardly  the  command  of  his  own  principles.  Was 
Paul  afraid  ivhether  he  had  done  right  in  appealing  unto  Caesar  ? 
Did  he  begin  to  shudder  at  the  thought  of  appearing  before  such  a 
monster  as  Nero  ?  Or  was  he  afraid  of  sinking  ?  The  Lord  knew 
his  frame ;  and  remembered  that  he  was  dust. 

Secondly,  an  assurance.  "  Thou  must  be  brought  before  Caesar  ? 
This  Avas  the  appointment  of  God ;  and  it  was  to  answer  very  im- 
portant purposes.  There  his  bonds  were  to  be  made  manifest  in 
the  palace,  and  in  all  other  places.  There  he  was  to  testify  the 
gospel  of  the  grace  of  God,  and  to  induce  others  to  speak  the  word 
without  fear.  There  he  was  to  make  converts  to  Christianity,  and 
converts  even  in  Caesar's  household.  Such  was  the  design  of  God, 
and  as  this  purpose  must  be  accomplished,  Paul's  preservation  was 
secure.  Even  a  providential  destination  has  rendered  the  fulfiller 
of  it  invulnerable,  and  insured  his  success,  as  far  as  he  moved  in 
the  line  of  God's  appointment.  We  see  this  in  the  case  of  Nebu- 
chadnezzar and  Cyrus.  All  our  times  are  in  his  hands,  and  we  are 
immortal  till  our  work  is  done.  The  assurance  includes  not  only 
himself,  but  the  whole  company  :  "  And,  lo,  God  hath  given  thee 
all  them  that  sail  with  thee."  The  angel  could  have  rescued  Paul, 
and  left  the  crew  to  perish;  but  to  save  them  all  for  his  sake  was 
attaching  importance  to  Paul,  and  putting  honour  upon  him.  And 
in  this  way  the  Lord  magnifies  his  people  now.  The  world  know- 
em  them  not,  yet  it  is  owing  to  them  their  very  existence  is  con- 
tinued. They  are  the  chariots  of  Israel,  and  the  horsemen  thereof. 
Nations  are  blessed  for  their  sakes :  and  though  now  they  are  over- 
looked because  they  are  not  heroes  and  statesmen,  in  the  annals  of 
heaven  they  are  called  the  repairers  of  the  breach,  the  restorers  of 
paths  to  dwell  in.  "  I  sought  for  a  man  among  them,  that  should 
make  up  the  hedge,  and  stand  in  the  gap  before  me  for  the  land, 
that  I  should  not  destroy  it :  but  I  found  none.  Therefore  have  I 
poured  out  mine  indignation  upon  them;  I  have  consumed  them 
with  the  fire  of  my  wrath :  their  own  way  have  I  recompensed 
upon  their  heads,  saith  the  Lord  God." 

Observe  also  Paul's  address  to  his  companions  in  tribulation.  It 
was  tender  :  "  Wherefore,  sirs,  be  of  good  cheer."  Paul  had  a  feel- 
ing heart ;  and  the  state  of  his  fellow-sufferers ;  their  pale  faces ; 
their  haggard  looks ;  their  shrieks  when  the  vessel  rolled  or  plunged  : 
the  thought  of  so  many  perishing,  and  perishing  for  ever — for  there 
were  in  all  two  hundred  threescore  and  sixteen :  all  this  deeply 
affected  him.  He  therefore  now  rejoices  on  their  behalf,  and 
eagerly  hastens  to  alleviate  their  terror  and  anguish;  and  hopes 
too  that  the  long-suffering  of  God  would  prove  their  eternal  sal- 
vation.— It  was  confident:  "  For  I  believe  God,  that  it  shall  be 
even  as  it  was  told  me."  Thus  he  staggered  not  at  the  promise  of 
God  through  unbelief,  but  was  strong  in  faith,  giving  glory  to  God, 
and  being  fully  persuaded  that  what  he  had  promised  he  was  able 
to  perform.  Owing  to  this  he  felt  as  safe  and  composed  as  if 
already  on  shore.     We  have  every  reason  to  believe  what  God  has 


OCTOBER  24.  219 

spoken ;  and  not  only  is  his  honour,  but  our  own  profit,  concerned 
in  our  believing  it — It  is  the  only  way  to  solid  comfort  in  such  a 
world  as  this.  Surely  if  ye  will  not  believe  ye  shall  not  be  esta- 
blished. But  thou  wilt  keep  him  in  perfect  peace  whose  mind  is 
stayed  upon  thee,  because  he  trusteth  in  thee. — It  was  predictive  : 
"  Howbeit  we  must  be  cast  upon  a  certain  island" — not  a  continent, 
but  an  island,  and  a — certain  island — and  we  must  be  cast  upon 
it,  that  is,  wrecked  there ;  the  vessel  will  be  destroyed,  though  the 
passengers  will  be  preserved.  Why  does  he  mention  and  particu- 
larize all  this  ?  To  be  a  sign  ;  that  when  the  fact  should  have 
taken  place,  all  might  be  persuaded  that  Paul  spoke  from  divine 
authority.  This  is  the  design  of  all  prophecy  ;  it  is  not  to  amuse 
and  perplex  us  in  the  previous  study,  but  to  confirm  our  faith  by  the 
event;  as  our  Saviour  more  than  once  remarked,  "These  things 
I  have  said  unto  you  before  it  come  to  pass,  that  when  it  is  come  to 
pass  ye  may  believe." 

The  prediction  was  soon  followed  by  the  accomplishment :  "  And 
the  rest,  some  on  boards,  and  some  on  broken  pieces  of  the  ship. 
And  so  it  came  to  pass,  that  they  escaped  all  safe  to  land.  And 
when  they  were  escaped,  then  they  knew  that  the  island  was  called 
Melita." — And  how  was  Paul  viewed  then  ?  When  he  first  came 
on  deck  they  probably  considered  him  an  enthusiast,  if  not  an 
impostor  ;  and  if  they  did  not  revile  him  they  pitied  his  weakness, 
that  he  should  expose  himself  to  so  many  hardships  and  dangers  for 
the  sake  of  one  Jesus  who  had  been  crucified,  whom  Paul  affirmed 
to  be  alive.  But  the  storm  convinced  them  that  Paul  had  good 
reason  for  his  attachment  and  confidence.  While  they  were  filled 
with  confusion  and  horror,  he  knew  whom  he  believed,  and  was 
not  ashamed  of  his  hope.  They  called  every  man  upon  his  god, 
but  none  of  them  could  hear  or  save  their  suppliants.  But  Paul's 
master  could  save  to  the  uttermost :  and  he  not  only  delivered  his 
servant,  but  the  entire  crew  for  his  sake — So  he  can  bring  our  adver- 
saries to  our  feet,  and  make  them  know  that  he  has  loved  us — So 
that  men  shall  say,  Verily  there  is  a  reward  for  the  righteous,  verily 
he  is  a  God  that  judgeth  in  the  earth— For  their  rock  is  not  as  our 
Rock,  our  enemies  themselves  being  judges. 


October  24. — "  Lord,  I  believe ;  help  thou  mine  unbelief." — Mark  ix.  24. 

How  many  subjects  are  there,  concerning  which  a  Christian  is 
frequently  compelled  to  express  himself  in  these  words — "  Lord,  I 
believe  ;  help  thou  mine  unbelief." 

This  is  the  case  sometimes  even  with  regard  to  the  being  of  a 
God.  It  may  seem  almost  impossible  that  we  should  feel  any  doubt 
with  regard  to  a  truth  so  obvious  and  undeniable  as  the  Divine 
existence.  Many  would  probably  deem  a  discourse  against  atheism 
altogether  unworthy  of  their  attention.  They  would  observe  that 
Moses,  in  the  book  of  Genesis,  does  not  attempt  to  prove  a  Deity, 
but  takes  it  for  granted ;  and  that  only  a  fool  would  say  in  his  heart, 
there  is  none.  Yet  who  has  never,  in  any  instance  or  degree,  been 
affected  by  this  folly?  And  who,  while  he  acknowledges  that  no 
truth  can  be  so  unansweredly  proved,  does  not  feel  that  no  fact  is  so 
confounding  ?    Who  has  not  been  dazzled  into  a  momentary  blind- 


220  OCTOBER  24. 

ness  by  the  very  splendour  of  the  light?  We  own  that  there  are 
difficulties  in  Christianity,  but  what  right  has  a  Deist  to  be  scan- 
dalized with  these  mysteries  ?  As  Christians,  we  admit  nothing  so 
mysterious  as  what  he  admits  along  with  us — 

■  A  God  allowed,  all  other  wonders  cease." 

And  who  can  reflect  on  a  Being  who  is  self-existent,  who  never 
had  a  beginning,  with  whom  nothing  is  past  and  nothing  is  future, 
who  is  no  wiser  now  than  at  the  creation,  who  knows  all  things 
actual  and  all  things  possible,  who  is  everywhere  at  the  same  time, 
governing  all  worlds,  and  organizing  the  minutest  insects — and  never 
be  urged  to  exclaim,  "Lord,  I  believe;  help  thou  mine  unbelief?" 

This  is  the  case  sometimes  with  regard  to  the  truth  of  revelation. 
Here  again  some  may  be  ready  to  wonder.  "  The  truth  of  revela- 
tion !  Can  a  good  man  ever  question  this  ?  Is  it  not  the  chatter 
of  his  privileges  ?  the  very  basis  of  all  his  hopes  ?  And  if  the 
foundations  be  destroyed,  what  can  the  righteous  do?"  This  they 
feel ;  and  therefore  every  apprehension,  however  partial,  however 
far  from  settling  into  a  conviction,  so  alarms  them.  Bunyan  says, 
that  all  through  life  a  thought  would  occasionally  rush  into  his  mind, 
"  perhaps  the  Scripture  is  a  falsehood  :"  and  nothing,  he  says,  can 
describe  the  shock,  the  momentary  impression  gave  to  his  feelings. 
Many  now  living  have  felt  the  same.  The  most  powerful  objec- 
tions to  the  Gospel  are  not  always  those  that  are  circulated  in  coffee- 
houses, and  handed  about  in  sceptical  pamphlets.  Many  insult 
rather  than  argue ;  and  contemn  while  they  oppose.  They  do  not 
enter  far  enough,  nor  grapple  earnestly  enough,  to  feel  those  diffi- 
culties which  serious  minds  meet  with  who  must  study  the  subject, 
and  are  all  alive  to  the  importance  of  it.  There  is  not  one  of  these 
but  has  often  exclaimed,  "  Lord,  I  believe  ;  help  thou  mine  unbelief." 

This  is  the  case  too  with  regard  to  Providence.  Here  the  doctrine 
is  admitted  and  resisted :  received  in  theory,  and  denied  in  practice. 
I  believe  that  in  the  management  of  my  concerns,  God  does  all 
things,  and  that  he  does  all  things  well.  I  can  easily  reason  myself 
into  this  satisfactory  conclusion,  for  it  is  only  to  allow  that  he  is 
wise,  and  righteous,  and  good ;  and  therefore  that  he  must  always 
do  right.  Yet  I  seem  to  be  often  arraigning  him,  or  wishing  to 
direct  him.  Hence  I  am  so  unwilling  to  submit.  Hence  I  am  so 
prone  to  repine  and  murmur.  Hence  I  am  so  full  of  anxiousn  esses 
and  foreboding.  Hence  I  am  so  little  able  to  cast  all  my  care  upon 
him,  knowing  that  he  careth  for  me — "  Lord,  I  believe  j  help  thou 
mine  unbelief." 

This  is  the  case,  too,  with  regard  to  the  promises.  Here  again 
"  what  unbelieving  believers  are  we  !"  I  see  these  promises  in  the 
Scriptures,  like  the  stars  in  the  heavens.  They  are  exceeding  great 
and  precious.  They  suit  all  my  wants,  and  are  fully  sufficient  to 
relieve  them.  I  love  them  exceedingly.  I  long  to  claim  and  appro- 
priate them  as  my  heritage  for  ever,  and  to  feel  them  the  rejoicing  of 
my  heart.  Yet  when  I  read,  though  the  God  of  truth  says  it,  and  he 
cannot  deny  himself — "  Him  that  cometh  unto  me  I  will  in  no  wise 
cast  out.  I  will  be  with  thee  in  trouble.  Thy  shoes  shall  be  iron 
and  brass,  and  as  thy  days,  so  shall  thy  strength  be" — I  am  often  as 
if  he  had  said  nothing  !  "  Lord,  I  believe  ;  help  thou  mine  unbelief." 


OCTOBER  25.  221 

And  well  may  the  Christian  thus  pray,  when  he  considers  the 
evil  of  unbelief,  and  knows  how  dishonourable  it  is  to  God,  and 
how  injurious  it  is  to  himself.  "  If  ye  will  not  believe,"  says  the 
Prophet,  "  surely  ye  shall  not  be  established."  The  word  preached 
cannot  profit  unless  it  be  mixed  with  faith.  In  prayer  we  must  ask 
believing,  or  we  shall  not  receive.  We  read  of  the  obedience,  and 
of  the  joy  of  faith.  We  walk,  we  live  by  faith.  And  no  wonder 
the  Christian  feels  the  remains  of  his  unbelief;  and  weeps  over 
them — And  he  will,  with  this  father  of  the  child,  "  cry  out,  and  say 
with  tears,  Lord,  I  believe  ;  help  thou  mine  unbelief." 

But  this  is  a  token  for  good.  And  while  you  bewail  the  weakness 
of  your  faith,  and  you  ought  to  deplore  it,  we  must  encourage  and 
comfort  you  concerning  it.  What  we  are  going  to  advance  may  be 
abused,  but  it  will  be  first  usurped  by  those  to  whom  it  does  not  be- 
long ;  and  it  is  not  easy  to  hinder  all  stealing.  We  say  then,  First, 
that  these  lamented  remains  of  unbelief  shall  not  be  suffered  to 
condemn  you.  Secondly,  there  is  nothing  in  them  peculiar  to  your 
experience :  all  your  brethren  are  familiar  with  the  same  complaints. 
Thirdly,  the  power  of  the  evil  is  already  broken,  and  shall  never 
have  dominion  over  you  again.  Fourthly,  the  very  existence  of  it 
will  soon  cease  for  ever.  Lastly,  it  is  possible  even  now  to  subdue 
much  more  of  the  very  being  of  it :  so  that  it  may  much  less  oppose 
and  distress  you — He  that  hath  begun  the  good  work  in  you  giveth 
more  grace,  and  is  the  God  of  all  grace.  He  can  cause  your  faith 
to  grow  exceedingly  ;  and  fill  you  with  all  joy  and  peace  in  believing. 


October  23. — "  Peed  thy  people  with  thy  rod,  the  flock  of  thine  heritage, 
which  dwell  solitarily  in  the  wood,  in  the  midst  of  Carmel :  let  them  feed  in 
Bashan  and  Gilead,  as  in  the  days  of  old." — Micah  vii.  14. 

Here  is  obviously  an  improper  punctuation.  It  affects  the  mean- 
ing, and  injures  the  force  of  the  passage  ;  in  consequence  of  whicli 
the  reader  may  be  led  to  suppose  that  Carmel  was  the  place  in  which 
the  captives  were  now  disadvantageously  dwelling  ;  whereas  it  was 
the  place  in  which  it  was  desirable  for  them  to  feed.  The  colon 
pause  therefore  should  be  set  after  the  word  "  wood  :  and  then  the 
reading  will  be  according  to  the  Hebrew  structure,  "  Feed  thy  people 
with  thy  rod,  the  flock  of  thine  heritage,  which  dwell  solitarily  in 
the  wood  :  in  the  midst  of  Carmel  let  them  feed,  in  Bashan  and 
Gilead,  as  in  the  days  of  old."  For  "  Carmel"  was  not  a  barren, 
dreary,  wilderness  country,  but  consisting  of  fine  open  pasture  land. 
It  is  never  mentioned  without  commendation  ;  and  is  therefore  here 
named  with  Bashan  and  Gilead.  Indeed  in  the  Scripture  it  is  often 
used,  as  well  as  "  Sharon,"  proverbially,  for  any  scene  of  richness 
and  fertility. 

The  prophet  refers  immediately  to  the  Jews,  who  were  exiled  in 
Babylon,  and  implores  their  restoration  to  their  own  country,  where 
God  would  deal  with  them  according  to  the  most  favoured  and  flour- 
ishing periods  of  their  history.  But  when  we  consider  the  symbo- 
lical language  of  the  sacred  writers,  and  the  typical  nature  of  the 
Jewish  dispensations,  we  are  authorized  to  pass  from  the  natural  to 
the  spiritual  Israel. 

We  may  observe  therefore  the  persons  to  be  favoured.  They  are 
19* 


222  OCTOBER  25. 

called  "  his  people."  He  has  always  had  a  people  for  his  name  ; 
and  to  know  who  they  are  we  need  not  ascend  up  into  heaven,  to 
examine  the  divine  purposes  :  we  have  the  book  of  life  in  our  hands, 
where  they  are  recorded,  though  not  by  name  yet  by  character  j  and 
he  may  run  that  readeth.  They  are  described  as  "the  flock  of  his 
heritage."  While  this  expresses  them  to  be  sheep,  it  holds  them  forth 
collectively  as  all  one  in  Christ  Jesus  ;  and  shows  the  interest  Jehovah 
has  in  them.  A  man  may  have  a  flock  in  his  temporary  possession, 
and  under  his  superintendence ;  but  though  it  be  the  flock  of  his  care, 
it  is  not  the  flock  of  his  heritage.  In  the  East  a  person's  whole  sub- 
stance often  consisted  in  his  flocks  and  herds  ;  of  course  he  would  feel 
a  peculiar  concernin  them  as  his  own.  And  the  Lord  takes  pleasure 
in  them  that  fear  him.  His  portion  is  his  people.  And  he  derives  the 
revenue  of  his  glory  from  them.  They  are  also  said  to  "  dwell 
solitarily  in  the  wood."  There  are  few  around  them  with  whom  they 
can  feel  congeniality  ;  for  we  may  be  alone,  though  surrounded  with 
company.  Yet  here  is  not  only  solitariness,  but  unlikeliness  of  sup- 
plies, and  exposure  to  danger.  Are  not  the  afflictions  of  the  righteous 
many  ?  Are  they  not  sometimes  perplexed  and  comfortless  ?  Are 
they  not  often  timid  and  alarmed,  like  sheep  and  lambs  in  a  wood, 
when  they  hear  beasts  of  prey  howling  about  them  ? 

See  therefore  the  blessing  implored  on  their  behalf:  "  Feed  thy 
people  with  thy  rod."  The  "  rod"  is  the  symbol  and  the  instrument 
of  the  shepherd  ;  and  the  word  "  feed,"  by  a  common  figure  of  speech 
that  puts  a  part  for  the  whole,  is  significant  of  the  discharge  of  all 
his  office.  The  meaning  therefore  is,  that  the  Lord  would  lead 
them  by  his  word  and  Spirit  in  the  way  that  they  should  go.  That 
he  would  heal  them  when  wounded  or  diseased.  That  he  would 
restore  them  when  they  run  astray.  That  he  would  guard  them 
from  all  their  perils.  And  especially  that  he  would  provide  them 
repast  and  repose.  We  mention  these  together,  because  his  sheep 
not  only  hunger  and  thirst,  but  are  frequently  weary-worn  and  faint. 
Hence  the  inquiry  for  both  :  "  Tell  me  where  thou  feedest,  where 
thou  makest  thy  flock  to  rest  at  noon."  And  when  the  believer 
realizes  the  blessings  of  his  salvation,  and  appropriates  the  promises, 
and  enjoys  the  comforts  of  the  Holy  Ghost,  and  feels  the  refreshment 
of  divine  ordinances,  and  can  leave  all  his  cares  with  the  providence 
of  his  heavenly  Father,  he  knows  what  David  means,  when  he 
says,  "  The  Lord  is  my  shepherd ;  I  shall  not  want.  He  maketh 
me  to  lie  down  in  green  pastures :  he  leadeth  me  beside  the  still 
waters." 

But  how  was  the  privilege  to  be  dispensed  ?  "  In  the  midst  of 
Carmel  let  them  feed,  in  Bashan  and  Gilead,  as  in  the  days  of 
old."  Thus  nothing  less  is  implored  than  the  richest  measure  and 
degree  of  provisions  and  indulgences.  But  are  suppliants  to  be 
choosers  and  prescribers?  And  shall  they  who  are  not  worthy  of 
the  least  of  all  his  mercies,  not  only  ask  for  relief,  but  the  noblest 
entertainments  ?  Yes ;  such  is  the  condescension  and  kindness  of 
Him  who  giveth  to  all  men  liberally,  and  upbraideth  not.  He  has 
said,  "  Open  thy  mouth  wide,  and  I  will  fill  it."  Our  Saviour 
reproves  his  disciples  for  the  contractedness  of  their  asking  ;  "  hi- 
therto ye  have  asked  nothing  in  my  name ;  ask,  and  ye  shall  receive, 
that  your  joy  may  be  full."     Let  us  pray  therefore  as  Paul  did,  not 


OCTOBER  26.  223 

according  to  our  meanness  and  unworthiness,  but  "  according  to  the 
riches  of  his  glory" — When  Alexander  bestowed  a  valuable  boon, 
the  favoured  partaker  said,  "It  is  too  much  for  me  to  receive."  But 
the  conqueror  of  the  world  replied,  "It  is  not  too  much  for  me  to 
give." 

The  prayer  we  have  reviewed  was  very  great — But  was  it 
answered  ?  Read  the  very  next  verse.  "  According  to  the  days  of 
thy  coming  out  of  the  land  of  Egypt  will  I  shew  unto  him  marvel- 
lous things."  So  sure  is  it  that  he  is  a  God,  hearing  prayer.  So 
often  does  he  fulfil  the  promise,  "  While  they  call  I  will  answer, 
and  before  they  speak  I  will  hear." 


October  26. — "  When  he  had  by  himself  purged  our  Bins." — Heb.  i.  3. 

There  is  a  cleansing  from  sin  by  the  washing  of  regeneration 
and  the  renewing  of  the  Holy  Ghost :  and  we  read  of  the  Saviour's 
cleansing  his  Church  with  the  washing  of  water  by  the  word.  But 
here  the  purification  has  another  import.  It  was  well  understood  by 
the  Hebrews  from  their  own  services — It  is  to  clear  from  guilt  by 
atonement,  or  to  remove  iniquity  by  expiation,  so  that  it  will  not  be 
imputed  or  punished.  Without  shedding  of  blood  there  is  no  remis- 
sion ;  and  in  him  we  have  redemption  through  his  blood,  even  the 
forgiveness  of  sins.  This  is  the  meaning.  And  therefore  it  is  spo- 
ken of  as  a  thing  done  already,  and  accomplished  when  he  died  upon 
the  cross.     For  it  is  said  he  accomplished  this  purging  of  our  sins — 

"  By  himself."  This  has  a  two -fold  reference.  It  distinguishes 
him  from  the  high  priest  under  the  law.  He  put  away  sin  typically, 
but  it  was  not  by  the  sacrifice  of  himself,  but  of  the  victims  whose 
blood  he  shed  and  carried  into  the  holy  place.  But  Christ  washed 
us  from  our  sins  in  his  own  blood ;  and  through  the  eternal  Spirit 
he  offered  himself,  without  spot,  to  God  ;  and  thus  purges  the  con- 
science from  dead  works.  It  also  shows  us  that  he  was  alone  in 
the  work,  without  a  partner,  without  a  helper,  without  a  comforter. 
He  trod  the  winepress  alone,  and  of  the  people  there  was  none  with 
him.  This  was  even  signified  by  his  stipulation  in  the  garden ; 
"  If  ye  seek  me,  let  these  go  their  way  :"  and  also  by  the  conduct  of 
his  disciples,  "  when  all  forsook  him  and  fled." 

Here  we  see  the  vastness  of  his  love — That  he  would  interpose 
on  the  behalf  of  those  who  were  guilty  and  deserved  to  suffer. 
"  Scarcely  for  a  righteous  man  will  one  die:  yet  peradventure  for  a 
good  man  some  would  even  dare  to  die.  But  God  commendeth 
his  love  towards  us,  in  that,  while  we  were  yet  sinners,  Christ  died 
for  us."  "  When  we  were  enemies  we  were  reconciled  unto  God 
by  the  death  of  his  Son."  And  he  was  under  no  constraint  or  mis- 
take. He  well  knew  what  his  engagement  would  cost  him — yet  he 
was  more  than  willing — yet,  dreadful  as  the  scene  was,  when  it 
drew  near,  he  turned  not  away  his  back,  he  repented  not  of  his 
undertaking — Yea,  he  said,  I  have  a  baptism  to  be  baptized  with  ; 
and  how  am  I  straitened  till  it  be  accomplished  !  Surely  such  love 
passeth  knowledge ! 

But  we  see  his  greatness  as  well  as  his  goodness — that  he  could 
purge  our  sins  by  himself.     Think  of  the  millions  of  sinners  saved  j 


224  OCTOBER  26. 

think  of  the  myriads  of  sins  with  which  each  of  them  was  charged ; 
and  the  evil  there  was  in  every  sin — Yet  "  the  Lord  laid  on  him 
the  iniquity  of  us  all !  And  he  taketh  away  the  sin  of  the  world  ! 
And  his  blood  cleanseth  from  all  sin  !"  This  would  seem  incredi- 
ble ;  but  it  is  called  "  the  blood  of  God,"  that  is,  of  One  who  was 
Divine  as  well  as  human.  No  wonder  he  not  only  finished  trans- 
gression, and  made  an  end  of  sin,  but  brought  in  everlasting 
righteousness;  not  only  satisfied  the  law,  but  magnified  it,  and  made 
it  honourable. 

Hence  let  us  never  think  of  adding  any  thing  to  the  efficacy  of 
his  sacrifice  by  our  doings  or  sufferings.  This  was  the  great  point 
so  urged  by  the  Reformers.  They  differed  in  many  things,  but  here 
they  were  perfectly  agreed,  and  resolved  rather  to  die  than  to  yield — 
that  nothing  should  blend  with  the  death  of  Christ  as  the  foundation 
of  our  hope,  and  the  ground  of  our  plea,  for  acceptance  and  justifi- 
cation with  God.  In  one  thing  they  have  been  mistaken.  Much 
of  what  they  said  against  good  works  applied  only  to  Popish  good 
works,  that  is,  to  abstinences  and  performances  enjoined  only  by 
will- worship  and  the  traditions  and  commandments  of  men.  They 
honoured  what  the  Scripture  means  by  good  works,  works  done  by 
the  grace  of  God,  and  according  to  the  rule  of  his  own  word — Yet 
these,  even  these,  much  as  they  valued  them  for  other  necessary 
uses,  they  excluded  in  whole,  and  in  part,  from  that  work  of  which 
the  Saviour  said,  "It  is  finished." 

Let  us  also  beware  of  diminishing  its  virtue.  We  really  take 
from  its  all-sufficiency  when  we  feel  and  talk  as  if  it  was  not  by 
itself  fully  adequate  to  all  the  purposes  of  a  sinner's  relief.  O  thou 
of  little  faith!  wherefore  dost  thou  doubt?  This  sacrifice  has  satis- 
fied Divine  justice ;  why  should  it  not  satisfy  thy  conscience  ?  why 
art  thou  afraid  to  rely  upon  a  complete,  an  infinite  propitiation  for 
sin  ?  So  far  as  the  East  is  from  the  West,  so  far  hath  he  removed 
our  transgressions  from  us.  Think  of  this,  and  joy  in  God,  through 
our  Lord  Jesus  Christ,  by  whom  we  have  now  received  the  atonement. 
That  atonement,  when  we  trust  in  it  and  plead  it,  renders  us  dearer 
to  God  than  even  a  state  of  innocency  could  have  done — It  is  an 
offering  and  a  sacrifice  to  God  for  a  sweet  smelling  savour.  Think 
of  this  and  let  it  give  you  boldness  and  access  with  confidence  in 
your  approaches  to  God.  Think  of  this  and  let  it  support  you  under 
all  your  trials.  All  may  be  rough  under  foot,  but  all  is  calm  and 
clear  over  head.  Men  may  frown,  but  God  smiles.  He  may  chas- 
tise, but  he  cannot  condemn  ;  and  the  correction  is  in  love  to  your 
souls,  and  designed  for  your  profit.  Here  is  the  tree  for  the  healing 
of  the  waters  of  Marah. 

And  you,  poor  convinced  sinner,  you  diminish  its  value  unless 
you  find  in  it  enough  to  encourage  even  you,  and  even  in  sight  of 
all  your  desert !  We  blame  you,  not  for  believing  that  sin  is  exceed- 
ing sinful,  or  feeling  that  the  load  of  it  is  a  burden  too  heavy  for 
you  to  bear.  You  ought  to  ask,  "  How  shall  I  come  before  the 
Lord,  and  bow  before  the  high  God  ?"  And  it  is  well  to  be  con- 
vinced that  you  have  no  sacrifice  of  your  own  to  offer.  But  there 
is  hope  in  Israel  concerning  this  thing.  Surely  he  hath  borne  our 
grief,  and  carried  our  sorrow.  We  are  made  nigh  by  the  blood  of 
Christ.    Be  not  faithless,  but  believing. 


OCTOBER  27.  225 

*  Should  worlds  conspire  to  drive  me  thence, 

Moveless  and  firm  this  heart  should  lie; 
Resolv'd,  for  that's  my  last  defence, 

If  I  must  perish,  there  to  die." 


October  27.—"  And  as  they  followed,  they  were  afraid."— Mark,  x.  32. 

In  these  men  we  see  a  representation  of  Christians— Following  ; 
but  afraid.  The  one  showing  their  constant  character  ;  the  other 
their  frequent  experience. 

They  are  followers  of  Christ.  They  follow  him  under  various 
allusions.  They  follow  him  as  sheep  'follow  the  shepherd  that  is 
leading  them  to  pasture.  It  is  to  himself  he  refers  when  he  says, 
"  When  he  putteth  forth  his  own  sheep,  he  goeth  before  them,  and 
the  sheep  follow  him :  for  they  know  his  voice.  And  a  stranger 
will  they  not  follow,  but  will  flee  from  him :  for  they  know  not  the 
voice  of  strangers."  They  follow  him  as  beggars  follow  a  bene- 
factor from  whom  they  are  seeking  and  expecting  alms  and  relief. 
They  follow  him  as  travellers  follow  a  guide  who  shows  them  the 
way.  They  follow  him  as  soldiers  follow  a  commander  who  leads 
them  to  warfare  and  victory.  They  follow  him  as  servants  follow 
their  master  to  receive  and  execute  his  orders.  More  frequently 
they  are  said  to  follow  him  as  disciples  follow  their  teacher,  whose 
doctrine  they  profess,  and  whose  example  they  imitate.  For  he  is 
not  only  their  instructer,  but  their  model ;  to  him  they  are  to  be  con- 
formed. He  goes  before  them  in  doing  and  suffering—"  If  any 
man,"  says  he,  "  will  come  after  me,  let  him  deny  himself,  and  take 
up  his  cross  and  follow  me."  And  who  is  he  that  requires  us  to  be 
humble  and  tender  ?  He  who  was  meek  and  lowly  in  heart.  Who 
is  he  that  requires  us  to  be  condescending?  He  who  came  not  to 
be  ministered  unto,  but  to  minister  ;  he  who  washed  the  disciples' 
feet.  Who  is  he  that  requires  us  to  be  liberal  ?  He  who  was  rich, 
and  for  our  sakes  became  poor.  Do  we  suffer  ?  He  suffered  for  us, 
leaving  us  an  example  that  we  should  follow  his  steps.  In  this 
view  we  are  to  consider  him,  lest  we  be  wearied  and  faint  in  our 
minds.  When  ready  to  despond  or  repine,  let  us  look  before  us,  and 
see  him  bearing  a  heavier  burden,  bearing  it  for  us,  and  bearing  it 
without  a  murmur  and  without  a  groan. 

'  But  while  they  follow,  they  may  be  afraid.  Let  us  arrange  the 
fears  of  his  followers  in  three  classes.  First,  there  are  those  fears 
which  are  commendable.  For  they  are  enjoined  to  "  pass  the  time 
of"  their  "  sojourning  here  in  fear ;"  and  God  himself  says,  "Happy 
is  the  man  that  feareth  always."  Such  is  the  fear  of  caution  and 
vigilance  which  they  are  to  maintain,  as  opposed  to  the  carelessness, 
heedlessness,  and  rashness  of  those  who  expose  themselves  to  temp- 
tation, and  least  themselves  without  fear.  Such  is  the  fear  of  diffi- 
dence, which  keeps  us  from  trusting  in  our  own  hearts,  and  depend- 
ing upon  own  resources  and  resolutions,  either  as  to  duty  or  trials. 
Such  is  that  fear  of  the  Lord,  in  which  David  resolved  to  worship 
towards  his  holy  temple,  and  which  he  connects  with  God's  for- 
giving mercy.  It  is  a  fear  of  offending  him,  and  grieving  his  Holy 
Spirit.  The  first  Christians  walked  in  the  fear  of  the  Lord;  and 
we  may  judge  what  the  nature  of  it  was,  and  learn  that  there  was 


226  OCTOBER  27. 

nothing  debasing  or  distressing  in  it,  for  it  was  united  with  "  the 
comforts  of  the  Holy  Ghost." 

Secondly,  those  which  are  censurable.  Such  is  the  fear  of  man 
that  bringeth  a  snare,  and  which  led  Nicodemus  to  come  to  him  by 
night,  and  Peter  to  deny  him  thrice.  The  righteous  should  be  bold 
as  a  lion.  His  cause  is  good,  and  his  defence  is  sure — "  For  he  hath 
said,  I  will  never  leave  thee  nor  forsake  thee."  So  that  we  may 
boldly  say,  "  The  Lord  is  rny  helper,  and  I  will  not  fear  what  man 
shall  do  unto  me."  Such  is  a  slavish  fear  of  God,  who  ought 
to  be  always  viewed  as  our  father  and  our  friend.  He  will  not 
reject  us  for  our  infirmities,  but  spare  us  as  a  man  that  spareth  his 
own  son  that  serveth  him.  We  are  excepted  in  the  Beloved,  how- 
ever unworthy,  and  are  complete  in  him,  however  defective.  "  We 
are  redeemed,"  says  Zechariah,  "  that  being  delivered  we  might 
serve  him  without  fear,  in  holiness  and  righteousness  before  him  all 
the  days  of  our  lives." 

Thirdly,  those  which  are  neutral — for  we  know  not  how  to  com- 
mend or  censure  them.  They  are  constitutional  rather  than  moral. 
They  arise  from  the  state  of  the  animal  spirits ;  and  depend  on  a 
disordered  bodily  frame.  Much  of  the  apprehension  of  death,  and 
many  of  those  feelings  which  they  call  temptations  of  Satan,  and 
doubts,  and  fears,  are  often  physical  effects.  They  should  endea- 
vour to  distinguish  things  that  differ,  and  have  a  juster  view  of  their 
state  than  to  be  affected  in  their  conclusions  by  a  variation  in  the 
weather,  or  in  their  animal  economy.  Yet  how  much  are  such 
persons  as  these  entitled  to  our  sympathy  and  prayers  !  W"e  are 
sometimes  much  tried  in  dealing  with  them,  but  they  refuse  to  be 
comforted,  because  they  cannot  at  present  take  comfort,  and  their 
very  religion  produces  a  kind  of  unbelief — They  tremble  at  the 
thought  of  presumption.  Yet  at  the  very  time  these  tremblers, 
like  "  Fearing"  in  Bunyan,  often  fear  nothing  else  but  coming 
short  at  last.  They  are  willing  to  follow  the  Lamb  whithersoever 
he  goeth  ;  and,  like  Caleb,  to  follow  him  fully.  And  when  others 
decline,  and  the  Saviour  says  to  them,  will  ye  also  go  away  ?  the 
answer  rushes  up  from  every  feeling  of  their  soul,  "  Lord,  to  whom 
should  we  go  but  unto  thee  ?  thou  hast  the  words  of  eternal  life." 

Am  I  addressing  such  a  one  ?  Art  thou  sighing,  "  If  I  am  a  fol- 
lower at  all,  I  seem  only  like  Peter,  to  follow  him  afar  off.  At  best 
I  come  in  like  one  of  Gideon's  followers,  pursuing,  yet  faint,  and 
ready  to  halt."  Or  with  the  disciples  before  us,  and  "  they  were 
amazed,"  and  "  as  they  followed  they  were  afraid."  Yet  I  dare  not 
go  back :  I  cannot  turn  aside — he  is  all  my  salvation  and  all  my 
desire — no  joy  can  be  compared  with  serving  and  pleasing  him. 

Well  he  knows  your  frame.  Your  desire  is  before  him,  and  your 
groaning  is  not  hid  from  him.  You  may  write  bitter  things  against 
yourselves — but  this  is  what  he  writes:  "Let  not  your  heart  be 
troubled,  neither  let  it  be  afraid."  "  Behold,  I  have  set  before  thee 
an  open  door,  and  no  man  can  shut  it,  for  thou  hast  a  little  strength, 
and  has  not  denied  my  name."  Wait  on  the  Lord,  and  keep  his 
way,  and  he  shall  exalt  thee  to  inherit  the  land — 

"  Where  doubts  and  fears  shall  never  come."— 

And  we  shall  "be  quietness  and  assurance  for  ever," 


OCTOBER  28.  227 

October  28. — "  It  is  a  righteous  thing  with  God  to  recompense  tribulation  to 
them  that  trouble  you ;  and  to  you  who  are  troubled  rest  with  us,  when  the 
Lord  Jesus  shall  be  revealed  from  heaven  with  his  mighty  angels." — 2  TheBs. 
i.  6,  7. 

There  is  no  difficulty  in  conceiving  that  "  it  is  a  righteous  thing" 
with  God  to  recompense  tribulation  to  those  who  are  troubled.  It  was 
their  desert;  and  righteousness  consists  in  rendering  to  all  their  due 
— But  how  does  this  apply  to  those  who  were  troubled?  Surely 
when  they  have  done  all  that  is  commanded  them  they  are  unprofit- 
able servants,  and  their  defective  obedience  deserves  condemnation 
rather  than  reward.  We  should  not  wonder  therefore  if  the  Apos- 
tle had  said  that  it  was  a  gracious  thing  with  God  to  recompense 
them.  But  it  is  also  an  act  of  righteousness.  Though  it  would  be 
injustice  to  make  a  man  sutfer  beyond  his  desert,  it  is  not  unjust  to 
reward  him  beyond  his  desert.  A  man  is  not  at  liberty  to  punish 
sovereignly,  but  in  his  favours  he  is  free,  and  he  may  do  what  he 
will  with  his  own.  God  is  infinitely  good:  in  the  covenant  of 
grace  he  has  provided  for  the  acceptance  of  his  people  ;  and  they  are 
accepted  in  the  Beloved  ;  and  God  has  bound  himself  not  only  to 
pardon,  but  even  to  honour  and  recompense  their  services  and  suffer- 
ings. Hence  says  our  Saviour,  "Blessed  are  ye  when  men  shall 
revile  you,  and  persecute  you,  and  shall  say  all  manner  of  evil 
against  you  falsely,  for  my  sake  :  rejoice,  and  be  exceeding  glad,  for 
great  is  your  reward  in  heaven."  And  hence  says  Paul  to  the 
Hebrews,  "  God  is  not  unrighteous,  to  forget  your  work  and  labour 
of  love,  which  ye  have  shewed  toward  his  name,  in  that  ye  have 
ministered  to  the  saints,  and  do  minister."  It  cannot  be  supposed 
that  a  cup  of  cold  water,  given  to  a  disciple  in  the  name  of  a  disci- 
ple, could  merit  eternal  life :  yet,  if  the  Lord  has  promised  that  it 
shall  not  lose  its  reward,  it  would  be  an  unrighteous  thing  in  him 
not  to  reward  it. 

But  what  was  the  blessedness  to  be  recompensed  to  these  Thessa- 
lonians?  "  Rest."  This  is  a  representation  of  the  heavenly  state 
frequently  given  us  in  the  Scriptures.  It  is  sometimes  spoken  of  in 
allusion  to  the  rest  of  the  Sabbath.  Thus  the  Apostle  says,  "There 
remaineth  a  rest  for  the  people  of  God :"  the  word  is,  as  the  margin 
apprizes  you,  a  keeping  of  Sabbath.  To  those  who  now  call  the 
Sabbath  a  delight,  and  look  forward  to  it  with  eager  desire  amidst 
the  toils  and  cares  of  the  week,  the  notion  is  very  attractive.  By- 
and-by  the  Saturday  evening  of  life  will  come,  and  they  will  wipe 
their  hands  of  every  thing  earthly,  and  fall  asleep  in  Jesus,  and 
open  their  eyes  on  a  sabbath  whose  hallowed  pleasures  will  know 
no  end.  At  other  times  it  seems  to  be  spoken  of  under  this  name  in 
reference  to  the  destiny  of  the  Jews.  Canaan  was  called  "  the 
rest"  which  the  Lord  their  God  gave  them,  and  where,  after  the 
bondage  of  Egypt,  and  their  tedious  journeyings  in  the  wilderness, 
they  were  to  enjoy  a  settlement  abounding  with  every  accommoda- 
tion and  delight.  But  this  was  only  a  shadow  of  good  things  to 
come,  a  type  of  a  better,  even  a  heavenly  country,  into  which  death 
gives  the  true  Israelites  an  abundant  entrance.  Hence  the  word 
reminds  us  of  their  freedom  from  every  thing  annoying  and  vexa- 
tious here.  They  will  rest  from  their  labours  ;  rest  from  their  cares  ; 
rest  from  their  troubles  j  rest  from  temptation  ;  rest  from  sin  ;  and 


m  OCTOBER  28. 

rest  from  sinners — "There  the  wicked  cease  from  troubling",  and 
there  the  weary  are  at  rest." 

But  observe  how  they  were  to  enjoy  it — you  shall  have  this  rest, 
says  the  Apostle,  "with  us" — with  us,  "Paul,  and  Sylvanus,  and 
Timotheus,"  who  now  address  you,  and  wish  you  grace  and  peace. 
Does  he  mention  this  with  reluctance  ?  No,  but  with  delight.  It 
rejoiced  him  to  think  that  the  poorest  in  the  church  of  Thessalonica 
would  be  fellow-possessors  with  themselves,  residing  in  the  same 
state,  enjoying  the  same  portion.  He  shows  the  same  noble  dispo- 
sition in  another  place ;  "  Henceforth  there  is  laid  up  for  me  a 
crown  of  righteousness,  which  the  Lord,  the  righteous  judge,  shall 
give  me  at  that  day  :  and  not  to  me  only,  but  unto  all  them  also 
that  love  his  appearing." 

Paul  would  intimate  that  the  blessedness  of  the  righteous  will  be 
social.  This  falls  in  with  all  the  principles  of  our  nature.  We 
are  formed  for  intercourse  ;  and  it  is  not  good  for  man  to  be  alone. 
Much  of  our  pleasure  is  now  derived  from  our  connexions.  It  will 
also  be  admitted  that  many  of  our  pains  are  derived  from  the  same 
source.  This  however  does  not  arise  from  society  itself,  but  a  par- 
ticular state  of  it.  It  is  easy  to  conceive  what  happiness  association 
could  yield  us,  if  certain  tilings  were  removed  from  our  associates 
and  from  ourselves.  Hereafter  every  moral  defect,  together  with 
every  cause  of  sorrow  and  alarm,  will  be  done  away ;  and  each 
will  be  capable  of  giving  and  receiving  unalloyed  gratification. 

It  is  pleasing  to  think  that  we  shall  enjoy  this  rest  with  the  most 
endeared  and  the  most  dignified  society.  Grace  here  teaches  our 
hearts  to  love  all  that  love  the  Lord ;  but  there  are  those  who  are 
peculiarly  united  to  us  by  the  ties  of  nature  and  friendship,  and  who 
are  to  us  as  our  own  souls.  Who  knows  not  the  anguish  of  parting 
with  such  as  these  !  And  how  intolerable  would  be  the  thought  of 
losing  them  for  ever  !  But  the  Scripture  forbids  the  despair.  We 
shall  see  and  hear  them  again  ;  we  shall  commune  with  them  again  ; 
the  intercourse  will  be  renewed  to  infinite  advantage,  and  be  per- 
petuated for  ever.  We  are  commanded  to  comfort  one  another  with 
such  words — So  fully  does  Revelation  countenance  our  mutual 
recognitions  in  the  heavenly  world.  But  we  shall  also  sit  down 
with  Abraham,  Isaac,  and  Jacob,  in  the  kingdom  of  God.  We 
shall  intermix  with  patriarchs,  prophets,  apostles — you  shall  rest 
with  us,  says  Paul — and  they  were  the  most  eminent  of  men,  men 
secondary  in  dignity  to  the  Son  of  God  himself,  men  who  wielded 
miraculous  powers,  and  foretold  things  to  the  end  of  time.  There 
are  persons  pre-eminently  distinguished  from  others,  and  of  whom 
we  entertain  the  most  exalted  respect.  We  look  at  the  inanimate 
image  of  them  in  a  picture.  We  read  their  lives  with  veneration ; 
and  when  we  reflect  on  their  works  we  are  ready  to  exclaim,  how 
happy  should  we  have  been  to  have  known  them  !  Yet  were  they 
living  and  we  could  have  access  to  them,  we  should  dread  as  well 
as  desire  intercourse  with  them :  we  should  shrink  into  nothing; 
before  them,  at  a  sense  of  our  inferiority,  and  feel  embarrassed  by 
delight.  But  nothing  of  this  feeling  will  be  known  hereafter. 
Whatever  distinctions  may  prevail,  the  freedom  of  our  enjoyment 
will  be  unimpaired  by  them.  Even  angels,  those  glorious  beings, 
will  not  confound  us.    The  rustic  will  be  easy  at  the  sight  and  the 


OCTOBER  29.  229 

notice  of  Gabriel.  Yet  the  greatest  essential  would  be  wanting  still 
if  we  did  not  enjoy  this  rest  with  the  Saviour  himself— But  we 
shall  be  for  ever  with  the  Lord. 

We  are  therefore  finally  informed  of  the  period  of  this  blessedness 
— "  When  the  Lord  Jesus  shall  be  revealed  from  heaven  with  his 
mighty  angels."  Not  that  there  is  no  intermediate  state ;  for  as 
soon  as  absent  from  the  body,  they  are  present  with  the  Lord.  But 
till  then  they  are  not  complete  in  number,  in  person,  in  estate.  But 
then  the  body  will  be  raised  and  ennobled ;  then  all  the  redeemed 
and  sanctified  will  be  gathered  together  unto  him ;  then  all  his  de- 
signs on  their  behalf  will  be  accomplished  ;  then  "  he  shall  come  to 
be  glorified  in  his  saints,  and  admired  in  all  them  that  believe." 


October  29. — "  For  God  blessed  him." — 1  Chron.  xxvi.  5. 

When  Balak  sent  to  hire  Balaam,  he  flattered  him  by  saying,  "  I 
know  that  he  whom  thou  blessest  its  blessed."  The  compliment 
betrays  profaneness,  ignorance,  and  falsehood.  But  the  language 
will  justly  apply  to  God.  His  voice  is  almighty — His  words  are 
realities — His  benediction  is  efficiency — He  whom  God  blesseth  is 
blessed ;  and  none  can  reverse  it.  Of  this  blessing  we  here  read. 
The  subject  of  it  was  Obed-edom.  The  occasion  is  marked  in  an 
earlier  portion  of  the  sacred  history.  It  was  his  entertainment  of 
the  ark  when  David,  displeased  and  terrified  by  the  death  of  Uzzah, 
refused  to  go  on  with  the  removal  of  it  to  Jerusalem,  and  carried  it 
aside  into  the  house  of  Obed-edom  the  Gittite,  where  it  remained 
three  months. 

But  what  was  the  nature  of  this  blessing?  Good  men  judge  by 
a  rule  of  their  own :  they  walk  by  faith,  and  not  by  sight.  They 
value  no  blessings  like  spiritual  blessings,  because  these  are  for  the 
soul  and  eternity.  They  therefore  pray,  "  Remember  me,  O  Lord, 
with  the  favour  thou  bearest  unto  thy  people  ;  O  visit  me  with  thy 
salvation."  And  this  we  have  reason  to  believe  was  the  desire  and 
the  experience  of  Obed-edom.  But  what  is  here  spoken  of  intends 
rather  a  temporal  blessing,  suited  to  the  dispensation  under  which  he 
lived,  and  which  abounded  much  with  the  promise  of  the  life  that 
now  is.  Personally  considered,  he  had  health  and  strength,  firm 
nerves,  and  fine  spirits.  His  undertakings  flourished.  His  posses- 
sions were  preserved,  increased,  enjoyed.  His  domestic  comforts 
were  sweetened  and  relished.  His  wife  was  a  fruitful  vine  by  the 
'  sides  of  his  house.  His  children  like  olive  plants  round  about  his 
table.  Both  before  and  after  the  text,  mention  is  made  of  the  num- 
ber, the  ability,  and  eminence  of  his  sons.  It  is  also  said,  "  the 
4  Lord  blessed  his  household — and  all  that  pertained  to  him,  because 
of  the  ark  of  God." 

Let  us  distinguish  between  the  circumstances  and  the  essence  of 
this  blessing.  We  may  then  ask,  Is  the  case  of  Oiis  good  man  a  sin- 
gular one  ?  Has  not  our  Saviour  said,  "  There  is  no,  man  that  hath 
left  house,  or  parents,  or  brethren,  or  wife,  or  children,  ft*:  <*tf  king- 
dom of  God's  sake,  who  shall  not  receive  manifold  more  in  this  pre- 
sent time,  and  in  the  world  to  come  life  everlasting."  Have  the 
generous  ever  repented  of  their  liberality,  even  on  a  secular  ground  ? 
Have  the  most  public-spirited  Christians  been  the  least  successful 

Voi^  II.  20 


230  OCTOBER  29. 

even  in  their  worldly  affairs  ?  But  a  man's  life  consisteth  not  in  the 
abundance  of  the  things  that  he  possesseth.  A  little  that  a  righteous 
man  hath  is  better  than  the  riches  of  many  wicked.  The  blessing  of 
the  Lord  maketh  rich  even  with  competency ;  and  he  addeth  no  sor- 
row Avith  it.  How  much  more  desirable  is  it  to  inherit  his  blessing 
ourselves,  and  to  leave  it  to  our  offspring,  than  to  possess,  and  to 
bequeath  thousands  of  gold  and  silver  without  it  I 

"  Bring  ye  all  the  tithes  into  the  storehouse,  that  there  may  be 
meat  in  mine  houseT  and  prove  me  now  herewith,  saith  the  Lord  of 
hosts,  if  I  will  not  open  you  the  windows  of  heaven,  and  pour  you 
out  a  blessing,  that  there  shall  not  be  room  enough  to  receive  it." 
So  said  God  to  the  selfish  and  saving  Jews.  We  say  the  same  to 
you.  Put  his  word  to  the  trial,  wherein  he  has  said,  "  The  liberal 
soul  deviseth  liberal  things,  and  by  liberal  things  shall  he  stand." 
"  He  which  soweth  sparingly  shall  reap  sparingly  ;  and  he  which 
soweth  bountifully  shall  reap  bountifully."  Herein  we  may  see  how 
little  faith  there  is  in  the  earth.  They  shall  prosper  that  love  Zion. 
A  regard  therefore  to  their  own  welfare  should  make  men  liberal ; 
and  if  they  believed  the  word  of  God,  there  would  be  forthcoming 
contributions  enough  for  every  private  charity  and  all  public  institu- 
tions. But  we  are  afraid  to  make  God  our  banker ;  and  cannot  rely 
upon  his  promise  and  providence. 

Yet  while  we  are  reproved,  let  us  also  be  encouraged,  and  stand 
ready  to  every  good  work.  There  are  two  cases  in  which  we  may 
peculiarly  resemble  Obed-edom  in  conduct  and  condition.  The  one 
is  when  Ave  open  our  doors,  and  receive,  in  a  way  of  Christian  hospi- 
tality, the  Lord's  followers  or  ministers.  "  He  that  receiveth  you 
recei\reth  me,  and  he  that  receiveth  me  receiveth  him  that  sent  me. 
He  that  receiveth  a  prophet  in  the  name  of  a  prophet  shall  receive  a 
prophet's  reAvard ;  and  he  that  receiveth  a  righteous  man  in  the  name 
of  a  righteous  man  shall  receive  a  righteous  man's  reward.  And 
whosoever  shall  give  to  drink  unto  one  of  these  little  ones  a  cup  of 
cold  water  only  in  the  name  of  a  disciple,  verily  I  say  unto  you,  he  shall 
in  no  wise  lose  his  reward."  The  other  is  when,  to  use  the  words 
of  Scripture,  we  have  a  Church  in  our  house.  This  was  the  case 
with  Priscilla  and  Aquila.  It  was  a  common  thing  in  the  beginning 
of  the  Gospel,  before  places  were  expressly  built  for  religious  assem- 
blies. Nor  is  the  practice  unknoAvn  in  many  of  our  villages  noAv. 
When  the  preacher  has  first  gone  to  publish  the  Gospel,  he  has  been 
often  indebted  to  some  poor  rustic  avIio  has  lent  his  cottage  to  the 
Lord.  He  has  sometimes  draAvn  upon  himself  reproach  and  perse- 
cution ;  but  the  Lord  has  blessed  him.  And  when  also  you  establish 
the  worship  of  God  in  your  family,  kneeling  before  his  living  oracles, 
and  offering  the  sacrifices  of  prayer  and  of  praise,  never  imagine  the 
time  employed  in  these  exercises  lost.  You  cannot  serve  God  for 
nought,  while  the  promise  and  the  threatening  remain  :  "  Them  that 
honour  me  I  will  honour,  and  they  that  despise  me  shall  be  lightly 
esteemed."  "  The  curse  of  the  Lord  is  in  the  house  of  the  wicked : 
but  he  blesseth  the  habitation  of  the  just." 


OCTOBER  30.  231 

October  30.—"  And  it  was  told  king  David,  saying,  The  Lord  hath  blessed 
the  house  of  Obed-edom,  and  all  that  pertaineth  unto  him,  because  of  the  ark  of 
God.  So  David  went  and  brought  up  the  ark  of  God  from  the  house  of  Obed- 
edom  into  the  city  of  David  with  gladness."— 2  Sam.  vi.  12. 

Two  things  may  be  usefully  remarked  here.  The  first  is,  the  fame 
of  the  blessing.  It  was  soon  known  and  noticed.  The  report  of  it 
spread  in  all  directions,  and  even  reached  the  throne—"  and  it  was 
told  king  David,  saying,  The  Lord  hath  blessed  Obed-edom,  and  all 
that  pertaineth  unto  him,  because  of  the  ark."  The  manifestation  of 
the  sons  of  God  is  principally  future.  They  will  hereafter  shine 
forth  from  every  cloud  that  conceals  them,  as  the  sun  in  the  kingdom 
of  their  Father.  The  wisdom  of  their  choice,  and  the  advantages 
resulting  from  it,  will  then  so  convincingly  appear,  that  those  who 
vilify  them  now  will  be  constrained  to  say,  "we  fools  counted  their  life 
madness  and  their  end  to  be  without  honour.  How  are  they  num- 
bered with  the  children  of  God,  and  their  lot  is  among  the  saints." 
But  the  Lord  does  not  leave  his  people  entirely  undistinguished  even 
now.  He  begins  to  honour  them  here.  He  sets  a  mark  upon  their 
foreheads,  that  the  executioners  may  pass  them  by  in  the  day  of  evil. 
He  sometimes  puts  such  a  difference  between  them  and  others,  that 
men,  profane  and  infidel  men,  say,  Verily  there  is  a  reward  for  the 
righteous,  verily  he  is  a  God  that  judgeth  in  the  earth.  Even  Balaam 
exclaimed,  How  goodly  are  thy  tents,  O  Jacob,  and  thy  tabernacles, 
O  Israel !  Let  me  die  the  death  of  the  righteous,  and  let  my  last 
end  be  like  his.  How  easily,  even  in  this  life  can  he  bring  their 
enemies  to  their  feet,  and  make  them  know  that  he  has  loved  them ! 
And  has  he  not  said,  "  Their  seed  shall  be  known  among  the  Gen- 
tiles, and  their  offspring  among  the  people :  all  that  see  them  shall 
acknowledge  them,  that  they  are  the  seed  which  the  Lord  hath 
blessed  ?" 

Let  us  from  hence  learn  our  duty.  While  we  are  in  the  world 
we  should  pray,  with  David  ;  Lead  me  in  a  plain  path,  because  of 
mine  enemies ;  or,  as  it  is  in  the  margin,  observers.  Many  eyes  are 
upon  us ;  and  though  they  cannot  judge  of  our  experience,  they  can 
estimate  our  conduct.  They  will  be  sure  to  compare  it  with  our 
profession ;  and  their  disposition  will  not  suffer  them  to  make  those 
allowances  which  candour  and  truth  require.  They  will  magnify 
infirmities  into  crimes,  and  impute  the  miscarriages  of  a  few  to  the 
whole  body.  Let  us  then  walk  in  the  fear  of  the  Lord  because  of  the 
reproach  of  the  heathen.  Let  us  put  to  silence  the  ignorance  of  fool- 
ish men :  yea,  let  us  constrain  them  by  our  good  works,  which  they 
behold,  to  glorify  God  in  the  day  of  visitation.  Let  them  see  that 
our  religion  is  not  a  mere  notion,  but  that  there  is  a  reality,  an  excel- 
lency, an  efficiency  in  it  that  recommends  it  to  every  reflecting  mind. 
Let  them  see  the  advantages  we  have  derived  from  it,  in  the  govern- 
ment of  our  tempers,  in  our  readiness  to  forgive,  in  our  humility  when 
we  prosper,  in  our  patience  when  we  suffer,  in  the  confidence  and 
calmness  of  our  minds  with  regard  to  every  future  event.  Let  them 
see  that  we  have  found,  what  others  are  seeking  after  in  vain,  con- 
tentment and  happiness.  And  thus  shall  we  adorn  the  doctrine  of 
God  our  Saviour,  and  be  ever  saying  to  those  around  us,  "  Come 
with  us,  and  we  will  do  you  good,  for  the  Lord  hath  spoken  good 
concerning  Israel." 


232  OCTOBER  30. 

The  Second  is  the  influence  of  it.  It  doubtless  impressed  many ; 
but  David  only  is  mentioned.  He  is  mentioned  because  of  his  emi- 
nence— not  for  its  own  sake — but  relatively  to  his  usefulness.  The 
soul  of  a  prince  is  no  more  precious  than  the  soul  of  a  beggar ;  but 
when  the  great  are  set  in  motion  they  draw  others  after  them.  No 
sooner  was  David  informed  of  the  blessing  of  God  upon  Obed-edom 
for  the  sake  of  the  ark,  than  his  apprehensions  vanished,  his  zeal 
was  roused,  and  he  resolved  to  obtain  a  share  of  the  same  good- 
ness— "  So  David  went  and  brought  up  the  ark  of  God  from  the 
house  of  Obed-edom  into  the  city  of  David  with  gladness."  And 
here  we  see  that  the  proofs  others  have  shown  of  the  gain  of  god- 
liness should  excite  and  encourage  us  to  follow  their  example.  The 
children  of  this  world  are  wiser  in  their  generation  than  the  children 
of  light.  No  improvements  in  husbandry  or  trade  will  be  long  con- 
fined to  individuals.  Every  useful  invention  and  discovery  in  the 
arts  and  sciences,  is  soon  and  eagerly  adopted  by  those  who  are  in- 
formed of  them,  as  we  see  in  the  case  of  the  mariner's  compass, 
and  printing,  and  a  thousand  other  things.  Upon  this  principle, 
why  do  not  men  embrace  the  Gospel,  which  is  so  evidently  conducive 
to  the  personal  and  social  welfare  of  mankind  ?  What  numbers 
have  recommended  it  from  their  own  experience,  living  and  dying ! 
Let  us  repair  to  a  Physician  who  has  only,  yet  has  so  often,  cured 
the  complaints  under  which  we  labour.  Let  us  reflect  upon  those 
who  have  been  enlightened,  and  pardoned,  and  renewed  in  the  spirit 
of  their  minds,  and  blessed  with  all  spiritual  blessings  in  heavenly 
places  in  Christ;  and  pray,  "Bless  me,  even  me  also,  O  my  father" 
— "  We  will  go  with  you,  for  we  have  heard  that  God  is  with  you." 

David  not  only  brought  up  the  ark,  but  with  gladness.  What  we 
do  for  God  we  should  do  readily  and  cheerfully.  God  loves  a  cheer- 
ful giver.  The  charity  of  some  is  like  the  sour  emission  obtained 
from  crabs  by  grinding  and  pressing  them.  But  it  drops  from  a 
Christian  like  a  honeycomb,  or  flows  like  a  living  spring.  He  doth 
all  things  without  murmuring  or  disputing,  because  the  love  of  God 
is  shed  abroad  in  his  heart.  He  cannot  always  claim  the  promises ; 
yea,  they  sometimes  make  him  tremble,  lest  he  should  come  short 
through  unbelief:  but  he  always  delights  in  the  law  of  God  after 
the  inward  man.  He  cannot  always  rejoice  in  the  full  assurance  of 
hope  ;  but  his  meat  is  to  do  the  will  of  his  heavenly  Father.  His 
duty  is  his  privilege.  The  Sabbath  and  the  sanctuary  are  his  attrac- 
tions ;  and  he  finds  it  good  to  draw  nigh  to  God. 

But  wonder  not  if  you  meet  with  opposition  and  reflection.  "As 
the  ark  of  the  Lord  came  into  the  city  of  David,  Michal,  Saul's 
daughter,  looked  through  a  window,  and  saw  king  David  leaping 
and  dancing  before  the  Lord ;  and  she  despised  him  in  her  heart." 
People  will  commend  or  excuse  warmth  in  every  thing  but  religion 
—  There  it  is  often  decried  as  weakness  or  ridiculed  as  folly.  And 
should  we  encounter  this  in  our  exertions  for  the  cause  of  God  what 
are  we  to  do? — Do  !  go  forward.  Do!  do  as  David  did,  who  bound 
the  scandal  as  a  garland  around  his  brow,  and  said,  "  I  will  yet  be 
more  vile."  So,  blessed  Redeemer  !  wast  thou  treated  in  the  days 
of  thy  flesh.  So  didst  thou  bear  the  contradiction  of  sinners  against 
thyself,  thy  spirit  blasphemed,  thy  words  and  actions  perverted,  thy 
name  cast  out  as  evil.     May  it  be  enough  for  us  that  the  disciple 


OCTOBER  31.  233 

be  as  the  Master,  and  the  servant  as  his  Lord.  May  we  go  forth  to 
him  without  the  camp,  bearing  his  reproach ;  and  rejoice  that  we 
are  counted  worthy  to  suffer  shame  for  his  name. 


October  31. — "He  hath  opened  mine  eyes." — John  ix.  30. 

The  miracles  which  our  Saviour  performed  on  the  bodies  of  men 
awakened  peculiar  attention  ;  but  the  changes  which  he  accomplishes 
in  the  soul  are  much  more  glorious  and  important.  The  benefits  of 
the  former  were  limited  to  time,  but  those  of  the  latter  pervade  eter- 
nity. Persons  might  have  been  the  subjects  of  the  one  and  have 
perished  for  ever;  but  the  experience  of  the  other  was  always  accom- 
panied with  salvation. 

One  of  the  signs  and  wonders  that  were  to  accredit  the  Messiah 
was  "  the  recovering  of  sight  to  the  blind."  And  here  we  have  an 
instance  of  it.  The  story  is  remarkably  interesting  and  instructive 
— But  we  may  consider  the  cure  as  a  symbolical  representation  of 
the  agency  of  Divine  grace  in  healing  the  disorder  of  the  mind ; 
and  so  put  the  language  into  the  mouth  of  every  Christian,  "  He 
hath  opened  mine  eyes." 

They  were  once  blind,  and,  like  this  man,  were  born  blind.  But 
the  Lord  never  leaves  them  as  he  finds  them.  He  "  opens  the  eyes 
of  their  understanding,"  and  makes  them  know  the  things  that  be- 
long to  their  peace  ;  and  in  his  light  they  see  light.  The  illumi- 
nation is  not  perfect  at  once ;  and  in  other  things  the  men  of  the 
world  may  surpass  them.  But  they  know  themselves,  they  know 
the  evil  of  sin,  they  know  the  preciousness  of  the  Saviour,  and 
above  all  things  desire  to  win  Christ,  and  be  found  in  him.  The 
enlightening  principally  and  distinctively  consists  in  a  real  appre- 
hension of  the  excellency  of  Divine  things.  There  is  a  great  dif- 
ference between  a  conviction  that  there  is  such  a  Being  as  the  Lord 
Jesus,  and  such  a  perception  of  his  glory  as  attaches  us  to  him : 
and  between  a  persuasion  that  there  is  such  a  thing  as  holiness,  and 
a  sense  of  the  beauty  of  it :  and  between  a  belief  that  honey  is 
sweet,  and  a  knowledge  of  its  sweetness :  the  one  derived  from 
report,  and  the  other  resulting  from  relish. 

Two  effects  follow  when  the  things  of  the  Spirit  are  thus  spiri- 
tually discerned.  The  one  is  a  clearer,  fuller,  firmer,  conviction  of 
the  existence  of  these  things.  Their  lustre  renders  them  more  dis- 
tinct and  prominent.  We  feel  assured  that  they  cannot  be  fictitious, 
they  must  be  real,  must  be  of  God.  And  now  also  our  prejudices 
against  them  relax  and  remove ;  and  we  are  open  to  conviction, 
and  disposed  to  do  justice  to  all  evidence  in  their  favour ;  and  be- 
come studious  of  them,  and  long  to  increase  by  every  method  our 
acquaintance  with  them.  For  the  other  is,  a  superlative  regard  to 
them.  There  is  now  felt  an  influence  in  them  that  fixes  the  mind, 
and  sways  the  will  and  the  affections.  We  now  seek  those  things  that 
are  above.  The  love  of  Christ  constraineth  us.  To  them  that  be- 
lieve he  is  precious.  There  is  no  true  faith  without  works ;  no 
saving  knowledge  without  obedience.  The  seat  of  its  residence  is 
the  heart ;  and  the  sphere  of  its  activity  the  whole  life. 

And  has  he  thus  opened  your  eyes?  Then  adore  and  praise  y._«»r 
Enlightener.    Often  dwell  upon  your  former  and  present  condition, 

20* 


234  NOVEMBER  1. 

and,  like  the  man  before  us,  be  found  in  the  temple  giving  glory  to 
God,  and  be  always  inquiring,  "  What  shall  I  render  unto  the  Lord 
for  all  his  benefits  towards  me  ?" 

Maintain  a  carriage  becoming  your  privileged  condition.  You 
were  darkness,  but  now  are  ye  light  in  the  Lord,  walk  as  children 
of  light.  It  would  be  shameful  in  you  to  strike  against  the  stum- 
bling blocks  over  which  the  blind  fall.  See  your  danger  and  your 
duty.  Be  ye  not  unwise,  but  understanding  what  the  will  of  the 
Lord  is.  Walk  circumspectly,  not  as  fools,  but  as  wise,  redeeming 
the  time,  because  the  days  are  evil. 

Pity  and  pray  for  those  whose  eyes  are  not  yet  opened.  You 
would  be  concerned  in  other  cases  of  far  less  moment  and  misery. 
You  feel  even  for  the  blind  beggar  that  sits  on  the  bank,  or  is  led 
along  by  his  faithful  dog.  How  much  more  would  you  be  distress- 
ed at  the  sight  of  a  brother,  or  sister,  or  mother,  or  child,  in  this 
groping  and  comfortless  condition  !  Where  are  your  feelings  when 
you  behold  sinners  incapable  of  spiritual  action  and  enjoyment, 
and  approaching  senseless  the  verge  of  the  bottomless  pit  ? 

You  were  once  in  the  same  state  yourselves,  and  can  therefore 
sympathize  with  those  who  are  still  in  it.  O  tell  them  what  you 
see  and  enjoy.  Tell  them  light  is  sweet,  and  what  a  pleasant  thing 
it  is  for  the  eyes  to  behold  the  Sun  of  Righteousness.  It  would 
not  indeed  be  kind  to  do  this  unless  there  was  hope  for  them.  But 
there  is  hope  in  Israel  concerning  this  thing.  You  cannot  open 
their  eyes  for  them.  And  they  cannot  open  their  own  eyes — But 
there  is  One  to  do  it  who  is  able,  and  is  equally  willing.  Tell 
them  what  he  has  done  for  you.  Tell  them  that  he  is  now  within 
call :  that  he  is  at  this  moment  passing  by  :  and  never  yet  refused 
the  prayer  of  the  destitute. 


NOVEMBER. 

November  1. — "And  he  was  entreated  of  him,  and  heard  his  supplication, 
and  brought  him  again  to  Jerusalem  into  his  kingdom.  Then  Manasseh  knew 
that  the  Lord  he  was  God." — 2  Chron.  xxxiii.  13. 

— By  an  experimental  and  practical  knowledge  of  him,  the  effect 
of  converting  grace.  He  had  been  a  monster  of  iniquity,  and  seem- 
ed beyond  the  reach  of  mercy.  But  he  obtained  forgiveness,  and 
by  his  graciously  overruled  exile  and  imprisonment,  as  the  means, 
he  was  induced  to  seek  the  Lord  God  of  his  fathers,  and  he  was 
found  of  him. 

The  change  was  real  and  amazing,  and  verified  the  language  of 
the  prophet:  "  Instead  of  the. thorn  shall  come  up  the  fir  tree,  and 
instead  of  the  brier  shall  come  up  the  myrtle  tree:  and  it  shall  be  to 
the  Lord  for  a  name,  and  for  an  everlasting  sign,  that  shall  not  be 
cut  off."  All  conversion  is  a  turning.  In  religion  it  means  a 
change  of  views,  dispositions,  and  pursuits,  so  that  we  become  the 
reverse  of  what  we  were  before.  With  some  who  use  the  term,  it 
seems  to  mean  much  less  than  this,  and  to  signify  only  an  impres- 
sion, a  change  of  opinions,  a  strong  persuasion — not  a  transforma- 
tion of  mind,  not  the  renewing  of  the  Holy  Ghost,  not  a  transition 
from  one  moral  state  to  another.     When  we  have  heard  some  per- 


NOVEMBER  1.  235 

sons  talking  of  their  conversion  under  a  preacher,  and  at  such  a 
time — for  they  are  often  very  particular  in  the  date,  we  have  been 
ready  to  say,  we  know  not  what  you  were  before  your  conversion, 
but  we  know  what  you  are  since  !  But  if  a  man  was  proud,  and 
revengeful,  and  covetous  before  his  conversion,  and  remains  so  after 
it,  where  is  the  change  ?  What  should  we  have  thought  of  Manas- 
seh's  conversion,  had  he,  whatever  professions  he  made,  continued 
in  his  former  ways?  But  there  was  a  change  in  the  whole  of  his 
character,  conversation,  and  conduct.  He  ceased  to  do  evil,  and 
learned  to  do  well.  By  two  things  the  reality  of  his  conversion 
showed  itself. 

First,  he  lived  some  years  after  it,  and  thus  his  religion  had  time 
to  be  developed.  This  is  generally  the  case  with  the  Lord's  people. 
He  calls  them  out  of  darkness,  that  they  may  walk  as  children  of 
light.  "  This  people,"  says  he,  "  have  I  formed  for  myself,  they 
shall  shew  forth  my  praise."  Many  seem  to  view  repentance  as  a 
preparation,  not  for  life,  but  only  for  death.  We  must  not  limit  the 
Holy  One  of  Israel.  He  may  call  a  man  at  the  eleventh  hour :  but 
we  have  reason  to  believe  the  cases  are  very  rare  ;  and  too  much 
stress  is  laid  by  some  preachers  and  some  periodicals  on  these  late 
appearances — conversions  which  take  place  a  few  days  or  weeks  at 
most  before  dissolution.  Even  when  persons  have  obtained  that 
repentance  which  is  unto  life,  and  have  died  immediately  after, 
though  they  have  died  safely,  the  change  must  have  been  less  certain 
to  themselves,  and  less  satisfactory  to  others. 

Secondly,  by  a  peculiar  turn  of  Providence,  the  hand  that  wounded 
him  also  healed,  and  he  "  was  brought  again  to  Jerusalem  into  his 
kingdom."  And  now  is  the  time  to  observe  him.  Many  have 
quickly  left  the  religion  of  a  sick  chamber  after  their  recovery.  The 
serious  attention  to  Divine  things  which  abasement  produced,  pros- 
perity has  soon  dissipated.  But  see  the  triumph  of  this  man's  prin- 
ciples among  the  snares  and  dangers  of  returning  prosperity.  No 
sooner  is  he  seated  again  on  the  throne  than  he  sets  an  example  be- 
coming it.  He  purifies  the  temple,  restores  the  worship  of  God,  and 
endeavours  to  bring  back  those  he  had  led  astray.  "  And  he  took 
away  the  strange  gods,  and  the  idol  out  of  the  house  of  the  Lord, 
and  all  the  altars  that  he  had  built  in  the  mount  of  the  house  of  the 
Lord,  and  in  Jerusalem,  and  cast  them  out  of  the  city.  And  he 
repaired  the  altar  of  the  Lord,  and  sacrificed  thereon  peace  offerings 
and  thank  offerings,  and  commanded  Judah  to  serve  the  Lord  God 
of  Israel."  Never  was  there  a  true  convert  without  zeal  of  the  same 
kind.  As  soon  as  we  feel  the  value  of  our  own  souls  we  shall  prize 
the  souls  of  others ;  and  be  concerned  to  teach  transgressors  his 
ways,  and  to  convert  sinners  unto  God.  The  earnestness  we  discover 
may  offend  the  formal,  and  even  the  persons  we  strive  to  reclaim 
may  deem  us  intermeddlers,  and  tell  us  to  keep  our  religion  to  our- 
selves— But  this  is  impossible.  This  is  telling  the  fire  not  to  burn, 
and  the, spring  not  to  flow.  "If  these  should  hold  their  peace,  the 
stones  would  immediately  cry  out.  And  if  we  bless  those  who 
consider  the  poor,  and  endeavour  to  feed  the  hungry,  and  clothe  the 
naked,  how  mucn  more  should  we  applaud  the  man  who  tries  to 
save  a  soul  from  death,  and  to  hide  a  multitude  of  sins. 

"  Ah !   Manasseh  could  be  useful.     He  had  opportunities  and 


236  NOVEMBER  2. 

means.  One  is  ready  to  envy  a  man  who  is  disposed  to  do  good, 
and  finds  himself  in  the  possession  of  riches,  power,  authority — a 
palace  !"  Yet  while  some  may  be  peculiarly  useful,  none  are  com- 
pelled to  be  useless.  There  is  some  beneficence  within  the  reach  oi 
every  individual,  if  he  be  willing  to  do  it.  It  is  with  usefulness  as 
it  is  with  water ;  it  is  to  be  found  everywhere,  if  people  will  dig 
enough.  Let  us  seek  the  praise  conferred  upon  Mary,  "  She  hath 
done  what  she  could." 

But  observe  the  remark  of  the  sacred  writer  ;  "  Nevertheless  the 
people  did  sacrifice  still  in  the  high  places,  yet  unto  the  Lord  their 
God  only."  It  is  said  indeed  that  they  worshipped  Jehovah  only 
in  them  ;  but  it  was  disobedience  to  the  Divine  appointment,  it  was 
will- worship,  it  was  superstitious.  And  this  no  doubt  he  reproved 
and  endeavoured  to  repress,  but  much  of  the  evil  he  could  not  hinder. 
And  here  we  perceive  that  his  religion  did  not  operate  so  extensively 
and  powerfully  as  his  former  depravity  had  done.  It  is  much  easier 
to  seduce  than  to  reclaim,  to  corrupt  than  to  convert. 

And  we  see  this  in  a  very  affecting  instance.  It  was  the  case  of 
his  successor  and  son  Amon.  "  He  did  that  which  was  evil  in  the 
sight  of  the  Lord,  as  did  Manasseh  his  father :  for  Amon  sacrificed 
unto  all  the  carved  images  which  Manasseh  his  father  had  made, 
and  served  them;  and  humbled  not  himself  before  the  Lord,  as 
Manasseh  his  father  had  humbled  himself;  but  Amon  trespassed 
more  and  more."  To  leave  his  kingdom  and  the  reformation  he 
had  begun  to  a  son  he  had  depraved  by  his  example,  but  could  not 
reform  by  his  piety  ;  and  when  he  saw  or  heard  of  his  profligacy 
and  impiety,  to  sigh  and  exclaim,  "  Ah  !  I  taught  him  all  this" — 
was  enough  to  "  bring  down  his  gray  hairs  with  sorrow  to  the 
grave !" 

Be  thankful  if  you  were  moral  before  you  were  pious ;  and  above 
all,  be  grateful  if  you  have  been  blessed  with  the  grace  of  early  god- 
liness. From  how  many  snares,  evils,  and  pangs,  have  you  been 
preserved  !  How  pestilential  have  some  been  !  "  One  sinner  de- 
stroyeth  much  good."  What  injuries  a  life  of  twenty,  of  thirty 
years  of  wickedness,  can  produce!  What  miseries  must  some  feel, 
when,  though  the  riches  of  Divine  mercy  have  pardoned  and  renewed 
them,  they  think  of  persons  whom  they  drew  aside,  and  encouraged 
and  emboldened  by  their  example  and  counsels.  These  above  all 
things  they  should  endeavour  to  restore.  "  But  some  of  them  are 
hardened  through  the  deceitfulness  of  sin,  and  despise  reproof. 
Others  are  removed  to  a  distance,  and  we  know  not  where  to  find 
them.  Others  are  dead — what  can  we  do  here  ?"  Nothing.  But 
seek  to  be  useful  to  others.  And  agonize  with  God,  that  as  you 
have  been  a  curse,  so  he  would  make  you  a  blessing. 


November  2. — "  When  I  awake  with  thy  likeness." — Psalm  xvii.  15. 

Daviu  therefore  expected  to  live  after  death,  and  he  tells  us  not 
only  that  he  should  awake,  but  awake  with  God's  likeness. 

Does  he  refer  to  the  state  of  the  soul  at  death  ?  or  of  the  body  at 
the  resurrection  ?  or  to  both  ?  We  love  not  to  press  a  passage  ot 
Scripture  beyond  its  proper  bounds  ;  neither  would  we  stop  short  ot 
them.     Man  is  a  complex  being ;  and  when  the  dust  returns  to  the 


NOVEMBER  2.  237 

earth  whence  it  was,  the  spirit  returns  to  God  who  gave  it.  The 
Apostle  tells  us  that  when  the  body  is  dead  because  of  sin,  the  spirit 
is  life  because  of  righteousness ;  and  that  the  Spirit  of  Him  that 
raised  up  Christ  from  the  dead  shall  also  quicken  our  mortal  bodies. 
And  Watts  includes  each  of  these  effects  in  his  fine  versification. 

At  death  the  soul  of  the  believer  awakes  with  his  likeness  ;  and 
the  resemblance  which  commenced  in  regeneration,  and  advanced 
in  sanctification,  is  finished  in  glory  :  all  the  remains  of  sin  being 
then  done  away,  and  nothing  left  but  the  image  of  God  himself 
upon  all  the  powers  of  the  mind.  What  is  the  body  now  but  a 
dormitory  for  the  soul  to  sleep  in,  rather  than  a  mansion  for  it  to 
live  in  ?  What  is  our  present  state  but  a  kind  of  night-scene  ? 
Much  of  our  life  now,  in  the  view  of  angels,  must  be  judged  as  vain 
and  unmeaning  as  dreams,  and  will  appear  to  ourselves  hereafter 
like  the  vagaries  of  sleep.  Nothing  reviewed  from  eternity  will  be 
deemed  solid  and  valuable  but  what  has  been  connected  with  the 
service  and  enjoyment  of  God.  To  what  slender  dimensions  then 
will  the  sum  of  human  life  be  reduced !  How  few  will  appear  our 
exercises  of  sense  and  reason.  And  hoAv  short  our  waking  intervals  ! 
Natural  men  are  entirely  asleep  as  to  the  purposes  of  the  Divine 
life—  Thus  indeed  Christians  cannot  sleep  as  do  others.  Yet  they, 
even  they  comparatively  slumber.  They  regard  not  many  things 
which  would  strike  them  if  they  were  wide  awake,  as  they  ought  to 
be.  They  are  often  drowsy  and  insensible ;  can  hardly  watch  and 
keep  their  spiritual  senses  in  exercise ;  and  read,  and  hear,  and  pray, 
and  meditate,  hardly  knowing  or  feeling  what  they  do.  It  is  there- 
fore even  to  these  the  Apostle  sounds  the  quickening  call,  "  It  is 
high  time  to  awake  out  of  sleep,  for  now  is  your  salvation  nearer 
than  when  you  believed.  The  night  is  far  spent,  the  day  is  at  hand." 
What  a  difference  between  their  present  and  future  experience ! 
When  they  close  their  eyes  in  death  they  will  awake  and  shake  ofT 
every  slumber ;  and  all  will  be  reality,  perception,  attention,  energy, 
life.  Now  in  the  morning  they  wake  and  find  themselves  in  the 
wilderness  j  then  they  will  wake  and  find  themselves  in  Canaan. 
Now  they  wake  and  find  themselves  among  the  wicked,  who  vex 
and  defile  them ;  then  they  will  wake  and  find  themselves  with  the^ 
spirits  of  just  men  made  perfect,  and  the  innumerable  company  of 
angels.  Now  they  wake  and  find  a  law,  that  when  they  would 
do  good  evil  is  present  with  them ;  then  they  will  wake  and  be  pre- 
sented faultless  before  the  presence  of  his  glory  with  exceeding  joy. 
But  man,  in  his  original  state,  was  an  embodied  creature,  and  he 
must  be  embodied  in  his  final  condition.  The  intermediate  and 
separate  state,  therefore,  is  necessarily  an  imperfect  one :  for  the 
body,  an  essential  part  of  human  nature,  is  lying  under  the  inca- 
pacities and  dishonours  of  mortality.  But  this  purchase  of  the 
Saviour's  will  be  reclaimed :  this  temple  of  the  Holy  Ghost  will  be 
re-edified  :  this  companion  of  the  soul  will  share  with  it  in  the  work 
and  glories  of  heaven.  And  the  sacred  writers  therefore,  in  referring 
to  the  future  happiness  of  believers,  commonly  lead  our  views  to 
this  consummation.  And  death  is  expressed  by  sleep,  peculiarly 
in  reference  to  the  body,  and  to  intimate  not  only  cessation  from 
labour  and  the  enjoyment  of  repose,  but  susceptibility  of  revival. 
At  the  resurrection,  the  body  wakes.     "  Awake,  and  sing,  ye  that 


238  NOVEMBER  3. 

dwell  in  dust."  They  that  "  sleep  in  the  dust  of  the  earth  shall 
arise." — And  believers  will  awake  with  his  likeness.  We  know, 
says  the  apostle  John,  that  when  he  shall  appear  we  shall  be  like 
him,  for  we  shall  see  him  as  he  is.  And  this  likeness  is  corporeal 
as  well  as  spiritual.  As  we  have,  in  our  infirmities,  diseases,  and 
dissolution,  borne  the  image  of  the  earthly,  so  we  shall  bear  the 
image  of  the  heavenly,  when  this  corruptible  shall  put  on  incorrup- 
tion,  and  this  mortal  shall  put  on  immortality.  Our  conversation 
is  in  heaven,  says  the  Apostle,  from  whence  also  we  look  for  the 
Saviour,  the  Lord  Jesus  Christ,  "who  shall  change  our  vile  body, 
that  it  may  be  fashioned  like  unto  his  glorious  body,  according  to 
the  working  whereby  he  is  able  even  to  subdue  all  things  unto  him- 
self." A  prospect  hailed  ages  before  by  Job,  as  the  ultimate  and 
complete  solace  and  relief  of  his  sufferings — "  For  I  know  that  my 
Redeemer  liveth,  and  that  he  shall  stand  at  the  latter  day  upon  the 
earth :  and  though  after  my  skin  worms  destroy  this  body,  yet  in 
my  flesh  shall  I  see  God :  whom  I  shall  see  for  myself,  and  mine 
eyes  shall  behold,  and  not  another ;  though  my  reins  be  consumed 
within  me." 

"  This  life's;  a  dream,  and  empty  show ; 
But  the  blight  world  to  which  I  go 
Hath  joys  substantial  and  sincere  ; 
When  shall  I  wake,  and  find  me  there? 

"O  glorious  hour  !  O  blest  abode ! 
I  shall  be  near  and  like  my  God ! 
And  flesh  and  sin  no  more  control 
The  sacred  pleasures  of  the  soul. 

"  My  flesh  shall  slumber  in  the  ground, 
Till  the  last  trumpet's  joyful  sound  ; 
Then  burst  the  chains  with  sweet  surprise, 
And  in  my  Saviour's  image  rise." 


November  3. — "  But  withal  prepare  me  also  a  lodging ;  for  1  trust  that 
through  your  prayers  I  shall  he  given  unto  you." — Philemon  22. 

That  is,  he  trusted  that  though  he  was  now  a  prisoner  he  should 
be  set  at  liberty,  so  as  to  be  able  to  fulfil  his  ministry  again  for  their 
furtherance  and  joy  of  faith.  Had  his  confidence  been  inspired  by 
the  Holy  Ghost  he  Avould  have  expressed  himself  without  hesitation  ; 
but  he  had  only  a  hope  in  his  own  mind  arising  from  what  he 
deemed  probability.  Whether  this  hope  was  accomplished  we  are 
unable  to  determine ;  and  the  learned  are  divided  in  their  opinion. 
But  he  intimated  no  more  than  he  felt  at  the  time  ;  and  his  language 
shows  another  instance  of  the  Apostle's  address  in  enforcing  his 
plea  on  the  behalf  of  his  object ;  for  if,  as  he  trusted  he  should,  soon 
visit  Philemon,  how  could  his  friend  see  his  face  in  peace,  or  at 
least  with  pleasure,  had  he  refused  his  request  on  behalf  of  Onesimus  7 

Paul  was  warm,  but  there  was  nothing  in  him  enthusiastical :  he 
feared  God,  but  he  was  not  superstitious  :  he  lived  above  the  world, 
but  he  was  not  a  recluse — He  never  affected  to  contemn  the  feelings 
of  humanity.  He  therefore  desired  that  a  lodging  might  be  prepared 
for  him  against  his  arrival.  Yet  he  was  not  fond  of  indulgence 
and  show  ;  and  therefore  a  little  would  content  him.  He  did  not 
require  the  enlarged  and  various  accommodations  of  a  home,  but 
only  the  needful  conveniences  of  an  inn  j  not  a  mansion,  but  an 


NOVEMBER  3.  239 

apartment :  such  as  the  Shunamite  made  for  Elisha ;  "  Let  us  make 
a  little  chamber,  I  pray  thee,  on  the  wall ;  and  let  us  set  for  him 
there  a  bed,  and  a  table,  and  a  stool,  and  a  candlestick :  and  it  shall 
be,  when  he  cometh  to  us,  that  he  shall  turn  in  thither." 

And  we  may  rest  assured  that  Philemon  would  not  only  readily 
provide  for  him,  but  in  his  own  dwelling ;  knowing  that  a  man  so 
well  educated  would  not  be  finical  and  troublesome ;  and  that  one 
so  Christian  would  be  sure  to  be  instructive  and  useful,  and  draw 
down  the  regards  of  Heaven.  So  the  house  of  Obed-edom  was 
blessed  for  the  sake  of  the  ark.  So  now  is  the  Saviour's  promise  ; 
"  He  that  receiveth  you  receiveth  me,  and  he  that  receiveth  me 
receiveth  him  that  sent  me.  He  that  receiveth  a  prophet  in  the 
name  of  a  prophet  shall  receive  a  prophet's  reward ;  and  he  that 
receiveth  a  righteous  man  in  the  name  of  a  righteous  man  shall 
receive  a  righteous  man's  reward." 

Paul  viewed  his  restored  freedom  as  a  privilege  and  a  favour :  "  I 
shall  be  given  unto  you."  In  another  place  he  speaks  of  ministers 
as  "  the  gifts  of  Christ."  And  this  is  true  of  their  commission, 
endowments,  success,  and  all  opportunities  of  exertion.  It  is  he 
that  gives  them  not  only  a  door  of  utterance,  but  a  door  of  entrance. 
It  is  easy  to  see  what  a  hinderance  of  usefulness  the  confinement  of 
such  a  man  as  Paul  was.  God  is  able  indeed  by  his  almighty  power 
to  overrule  evil  for  good ;  but  we  must  judge  of  things  by  their 

E roper  and  natural  tendency :  and  thus  persecution  involves  the 
eaviest  guilt.  It  is  said  of  Herod,  after  the  enumeration  of  his 
crimes,  that  "  he  added  yet  this  above  all,  that  he  shut  up  John  in 
prison."  This  was  taking  the  light  from  the  candlestick,  and  put- 
ting it  under  a  bushel.  It  was  rendering  him  a  spring  shut  up,  a 
fountain  sealed.  Hence,  says  Paul  to  the  Thessalonians  :  "  Breth- 
ren, pray  for  us,  that  the  word  of  the  Lord  may  have  free  course, 
and  be  glorified."  What  Christian  then  ought  to  be  indifferent  to 
the  progress  of  civil  liberty,  which,  justly  considered,  always  in- 
cludes religious,  and  affords  opportunity  for  exertion  and  co-operation 
in  extending  the  cause  of  knowledge,  truth,  righteousness,  and  peace. 
But  see  the  importance  and  efficiency  of  prayer.  The  prayer  of 
Abraham  prevailed  for  the  healing  of  Abimelech.  Joshua  by 
prayer  lengthened  the  day  for  Israel  to  complete  their  victory.  By 
prayer  fifteen  years  were  added  to  the  life  of  Hezekiah.  The 
church  at  Jerusalem  prayed  for  Peter's  enlargement,  and  he  was 
delivered  by  an  angel  before  the  prayer-meeting  broke  up.  And 
what  says  Paul  to  the  Philippians ?  "I  know  that  this  shall  turn 
to  my  salvation  through  your  prayer,  and  the  supply  of  the  Spirit  of 
Jesus  Christ."  Here  also  he  says ;  "  I  trust  that  through  your 
prayers  I  shall  be  given  to  you."  Sometimes  prayer  succeeds  in 
obtaining  the  very  blessing  itself  which  is  implored :  at  other  times 
the  answer  brings  a  substitute  for  it ;  as  when  Paul  besought  the 
Lord  to  remove  the  thorn  in  the  flesh,  and  received  the  assurance  of 
all-sufficient  grace  while  under  it.  But  the  prayer  of  the  righteous 
shall  be  granted  :  and  the  effectual  fervent  prayer  of  a  righteous  man 
availeth  much,  not  only  when  it  is  offered  for  himself,  but  also  for 
others.  Here  also  is  a  proof  that  the  usefulness  of  prayer  is  not 
confined  to  the  influence  of  the  performance,  but  includes  also  success 
and  acquisition.     The  prayers  we  offer  for  ourselves  really  affect  us 


240  NOVEMBER  4. 

by  the  very  exercise  of  the  duty.  But  if  our  prayers  for  others 
benefit  them,  when  at  the  very  time  they  may  be  ignorant  of  our 
offering  them,  this  must  be  by  God's  doing  something  in  a  way  of 
answer.  This  is  the  very  ground  and  encouragement  of  our  offering 
them.  And  the  Bible  is  filled  with  instances  of  the  accomplish- 
ment of  such  prayers,  as  it  is  with  commands  for  the  performance 
of  them. 


November  4. — "  For  their  sakes  I  sanctify  myself,  that  they  also 
might  be  sanctified." — John  xvii.  19. 

Here  are  two  sanctifications  spoken  of,  very  distinguishable  from, 
yet  intimately  connected  with  each  other — The  sanctification  of 
Christ ;  and  the  sanctification  of  Christians.  Let  this  exercise  turn  on 
the  sanctification  of  Christ — "  For  their  sakes  I  sanctify  myself." 

Here  the  word  to  sanctify  does  not  mean  to  renovate  or  purify  ; 
but  to  consecrate  or  devote.  He  could  not  be  sanctified  in  the  for- 
mer sense,  because  his  nature  was  not  depraved  or  defiled  by  sin. 
But  under  the  law,  when  persons  or  things  were  dedicated  to  God, 
they  were  considered  as  hallowed  or  holy,  and  to  use  them  for  any 
common  purpose  was  to  profane  them.  Thus  the  Sabbath  was 
sanctified,  and  the  tabernacle,  and  the  temple,  with  the  vessels 
thereof.  Thus  Jesus  devoted  himself  to  the  service  of  God  in  the 
salvation  of  sinners.  "  Lo  !"  said  he,  "  I  come  to  do  thy  will,  O  God. 
I  consecrate  myself  to  be  an  atonement,  to  make  reconciliation  for 
the  sins  of  the  people.  I  will  suffer,  the  just  for  the  unjust,  and 
bring  them  nigh  who  were  once  far  off,  by  my  blood."  Here  he 
displays  the  exceeding  riches  of  his  grace  in  his  kindness  towards 
us.     For, 

Observe  the  voluntariness  of  the  consecration.  He  does  not  say, 
I  am  sanctified,  but,  "  /  sanctify  myself."  He  was  not  passive  in 
the  business;  neither  was  he  compelled.  No  man,  says  he,  taketh 
my  life  from  me ;  I  lay.it  down  of  myself.  He  made  himself  of  no 
reputation.  It  was  therefore  with  him  a  matter  of  the  freest  choice, 
and  of  the  fullest  purpose.  A  man  walking  by  the  side  of  a  river, 
may  see  a  fellow-creature  in  danger  of  drowning,  and  may  plunge 
in  to  save  him,  and  perish  himself  in  the  attempt.  He  may  be 
considered  as  falling  a  sacrifice  to  his  kindness ;  but  the  sacrifice 
with  him  was  only  eventual,  not  designed.  Nothing  was  accidental 
in  the  sufferings  of  Christ;  nothing  was  unforeseen  ;  he  assumed 
our  nature,  and  entered  our  world,  for  this  very  end — The  Son 
of  man  came,  not  to  be  ministered  unto,  but  to  minister,*  and  to 
give  his  life  a  ransom  for  many. 

Observe  also  the  relativeness  of  the  consecration ;  "  For  their 
sakes  I  sanctify  myself" — Not  his  own.  He  had  no  sin  of  his  own 
to  expiate.  He  was  therefore  cut  off,  but  not  for  himself.  He  was 
stricken,  smitten  of  God,  and  afflicted  :  but  he  was  wounded  for  our 
transgressions ;  he  was  bruised  for  our  iniquities ;  the  chastisement 
of  our  peace  was  upon  him;  and  by  his  stripes  we  are  healed. 
And  he  suffered  not  only  for  our  sakes,  but  in  our  stead.  His  death 
was  not  only  for  our  good,  but  for  our  redemption ;  and  we  are 
expressly  assured  that  he  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us.    He  was  therefore  a  true  and  proper 


NOVEMBER  4.  241 

sacrifice  for  sin.  As  suck  he  was  typified  by  the  sacrifices  under  the 
law.  The  people  were  guilty.  The  High  Priest  confessed  their 
sins,  and  laid  his  hands  on  the  head  of  the  victim  ;  and  having  thus 
transferred  their  guilt  to  the  substitute,  he  slew  the  victim,  and 
taking  the  blood  in  a  basin,  entered  the  holiest  of  all,  and  sprinkled 
the  mercy-seat,  and  burned  incense  ;  and  then  came  forth  and  bless- 
ed the  absolved  congregation.  And  thus  once  in  the  end  of  the 
world  Christ  appeared  to  put  away  sin  by  the  sacrifice  of  himself; 
and  then  entered  the  holy  place,  there  to  appear  in  the  presence  of 
God  for  us :  and  to  them  that  look  for  him  will  he  come  forth  and 
appear  a  second  time  without  sin  unto  salvation. 

Nor  must  we  forget  the  expensiveness  of  the  dedication.  This 
it  is  not  in  our  power  to  estimate.  We  must  possess  the  same  feel- 
ings, and  bear  the  same  load,  before  language  or  imagination,  how- 
ever lively,  can  enable  us  to  do  any  thing  like  justice  to  the  sufferings 
he  endured.  The  history  is  not  indeed  silent.  It  tells — how  he 
was  born  in  a  stable  and  laid  in  a  manger ;  became  a  man  of  sor- 
rows ;  had  not  where  to  lay  his  head ;  endured  the  contradiction  of 
sinners  against  himself,  bore  every  kind  of  reproach ;  and  became 
obedient  unto  death,  even  the  death  of  the  cross.  But  a  veil  is 
drawn  over  his  internal  anguish.  What,  before  human  treachery  or 
violence  had  yet  seized  him,  made  him  to  be  sore  amazed  and  very 
heavy  ?  What  led  him  to  say,  "  My  soul  is  exceeding  sorrowful, 
even  unto  death  j"  Avhile  his  sweat  was  as  it  were  great  drops  of 
blood  falling  to  the  ground  ?  How  well,  blessed  Jesus !  may  est 
thou  say,  "  Is  it  nothing  to  you  all  ye  that  pass  by  ?  Behold,  and 
see  if  ever  there  was  sorrow,  like  unto  my  sorrow,  which  is  done 
unto  me,  wherewith  the  Lord  hath  afflicted  me  in  the  day  of  his 
fierce  anger." 

Finally,  let  us  keep  in  mind  the  unworthiness  and  vileness  of  the 
subjects  on  whose  behalf  he  thus  devoted  himself.  We  read  of 
benefactors :  but  how  few  of  them  have  ever  exercised  self-denial ! 
And  when  they  have  made  sacrifices,  for  whom  have  they  suffered  ? 
Men  have  hazarded  their  lives  in  the  field ;  they  have  been  wounded, 
they  have  been  slain.  But  they  bled  and  died  for  their  country, 
their  friends,  their  families.  But  "when  we  were  yet  without 
strength,  in  due  time  Christ  died  for  the  ungodly.  For  scarcely 
for  a  righteous  man  will  one  die ;  yet  peradventure  for  a  good  man 
some  would  even  dare  to  die.  But  God  commendeth  his  love  to- 
wards us,  in  that,  while  we  were  yet  sinners,  Christ  died  for  us." 
Here  every  Christian  will  look  at  his  character  and  his  own  life  : 
he  will  review  his  years  of  unregeneracy  ;  his  omissions  of  duty  ; 
his  actual  offences :  his  heart  deceitful  above  all  things,  and  despe- 
rately wicked ;  his  depraved  nature  itself,  shapen  in  iniquity,  and 
conceived  in  sin  :  and  can  he  only  glance  at  this,  and  not  exclaim, 
with  self-abasement  and  wonder — 

"  Was  it  for  crimes  that  J  had  done 

He  groan'd  upon  the  tree  1 
Amazing  pity,  grace  unknown, 

And  love  beyond  degree  !" 


Vol.  II.     '  21 


242  NOVEMBER  5. 

November    5. — "For   their  sakes   I   sanctify   myself,  that   they  also 

MIGHT  BE    SANCTIFIED." — John  xvii.  19. 

Having  viewed  the  sanctification  of  Christ,  let  me  consider  the 
sanctification  of  Christians — "  That  they  also  might  be  sanc- 
tified." 

This  sanctification  diners  much  from  the  former.  It  does  indeed 
take  in  the  notion  of  dedication.  In  this  sense  believers  are  sancti- 
fied, and  they  wish  to  regard  all  they  are  and  all  they  have,  as  the 
Lord's,  not  only  by  claim,  but  by  consecration.  And  in  their  expe- 
rience there  has  been  a  time  in  which  they  "  gave  their  ownselves 
unto  the  Lord,"  saying,  "  Lord,  I  am  thine,  save  me."     But  to  dis- 

Eose  them  for  this  surrender,  and  that  they  may  be  vessels  unto 
onour,  sanctified  and  made  meet  for  the  master's  use,  and  prepared 
unto  every  good  work,  a  change  must  pass  upon  them.  Renova- 
tion and  purification  are  necessary.  New  principles  must  be 
implanted  ;  and  the  promise  fulfilled  ;  "  And  I  will  put.  my  Spirit 
within  you,  and  cause  you  to  walk  in  my  statutes,  and  ye  shall  keep 
my  judgments,  and  do  them."  Christians  therefore  are  new  crea- 
tures, concerning  whom  he  says,  This  people  I  have  formed  for 
myself,  they  shall  show  forth  my  praise.  This  sanctification  there- 
fore is  very  superior  to  natural  amiableness  of  temper,  and  outward 
reformation,  and  mere  morality.  It  iDcludes  morality,  but  it  in- 
cludes much  more :  it  includes  piety  ;  and  while  it  secures  the  prac- 
tice of  all  good  works,  it  sees  that  the  heart  is  right  with  God.  At 
present  indeed  the  work  is  not  complete ;  but  it  is  begun,  and  is 
advancing.  The  subjects  of  it  love  holiness;  they  mourn  over  the 
remains  of  sin  as  their  greatest  burden,  and  long  and  pray  to  be 
sanctified  wholly,  body,  soul,  and  spirit. 

But  let  us  see  what  a  connexion  it  has  with  the  sacrifice  of 
Christ — "  For  their  sakes,"  says  he,  "  I  sanctify  myself,  that  they 
also  might  be  sanctified."  Now  this  clearly  shows  us  the  impor- 
tance of  it.  We  may  err  in  our  estimation  of  things,  but  his  judg- 
ment is  always  according  to  truth  :  and  here  we  see  his  judgment. 

And  how  precious  and  invaluable  must  he  have  deemed  this 
sanctification,  since  he  considered  nothing  too  great  or  expensive  to 
procure  it  for  us.  He  well  knew  that  unless  we  were  delivered  from 
the  bondage  of  corruption,  and  renewed  in  the  spirit  of  our  minds, 
we  could  have  no  meetness  for  the  inheritance  of  the  saints  in  light, 
and  must  be  incapable  of  enjoying  or  serving  God  here.  This 
therefore  was  his  aim  in  dying.  "  He  gave  himself  for  our  sins, 
that  he  might  deliver  us  from  this  present  evil  world,  according  to 
the  will  of  God  and  our  Father."  He  "  gave  himself  for  us,  thai 
he  might  redeem  us  from  all  iniquity,  and  purify  unto  himself  a 
peculiar  people,  zealous  of  good  works." 

And  we  learn  hence,  That  they  do  not  improve  his  jdeath  aright 
who  seek  from  it  hope  but  not  holiness.  Such  a  desire  has  nothing 
spiritual  in  it;  neither  can  it  be  realized.  Jesus  came  by  water  as 
well  as  by  blood :  and  these  are  as  inseparable  in  their  application  to 
the  soul  as  they  were  in  their  effusion  from  the  cross.  What  then 
can  we  think  of  those  who  derive  from  his  death  even  a  licence  to 
sin  :  and  who,  when  reproved  for  their  evil  ways,  satisfy  themselves 
that  Christ  has  satisfied  for  them ;  and  not  only  for  their  past,  but 
for  all  their  future  transgressions— and  so  they  have  nothing  to  fear ! 


NOVEMBER  6.  243 

But  they  have  every  thing  to  fear.  At  present  they  have  no  part 
nor  lot  in  the  matter ;  and  if  they  die  as  they  are,  Christ  will  profit 
them  nothing — For  he  has  said,  "  If  I  wash  thee  not,  thou  hast  no 
part  with  me." 

It  is  equally  obvious  that  they  are  badly  instructed  in  the  mystery 
of  sanctification  who  think  to  gain  it  from  some  slavish,  legal, 
superstitious,  self-righteous  methods  of  their  own,  instead  of  repair- 
ing to  the  sufferings  of  Christ,  the  only  fountain  opened  for  sin  and 
uncleanness.  It  is  the  blood  of  Jesus  that  alone  cleanselh  us  from 
all  sin ;  and  this  is  true  as  to  our  purification,  not  only  from  the 
guilt,  but  also  the  love  and  power  of  it.  Our  old  man  is  crucified 
with  him.  There  is  no  true  holiness  separate  from  the  cross.  There 
he  obtained  for  us  not  only  eternal  redemption,  but  all  the  supplies 
of  grace. 

And  as  the  death  of  Christ  is  the  source  from  which  the  Spirit  is 
derived,  so  it  is  the  principal  means  by  which  he  works :  for  he  works 
rationally  and  in  a  way  of  argument  and  motive.  And  what  can 
equal  the  view  of  his  sufferings  ?  There  we  see  most  strikingly  the 
evil  of  sin ;  and  there  we  behold  the  love  of  Christ,  which  most  pow- 
erfully constrains  us.  At  the  sight  of  this  the  Christian  rises,  and 
says,  Did  he  devote  himself  thus  for  me,  and  shall  I  not  dedicate 
myself  to  him  ?     Lord  what  wilt  thou  have  me  to  do  ? 


November  6. — "The  everlasting  God." — Gen.  xxi.  33. 
The  eternity  of  God  is  the  most  sublime  and  astonishing  subject 
on  which  our  thoughts  can  fix.  Let  us  not  darken  counsel  by  words 
without  knowledge.  Three  things  may  be  said,  and  this  is  all  we  can 
say.  First.  He  will  have  no  end.  If  we  carry  our  views  forward, 
and  add  millions  of  ages  to  millions  of  years,  till  the  mind  be  lost 
in  the  computation,  we  shall  make  no  progress  in  the  duration  of 
the  eternal  God.  A  week  is  too  long  for  the  beauty  and  fragrance 
of  some  flowers.  There  are  insects  that  are  brought  forth,  and  pass 
the  several  stages  of  their  being,  and  die  in  a  single  day.  The  life 
of  man  is  compared  to  a  vapour  that  appeareth  for  a  little  time,  and 
then  vanisheth  away.  But  the  oak  of  the  forest  survives  several  gene- 
rations of  possessors  and  observers.  The  earth  continues  through  all 
the  changes  of  its  inhabitants.  The  river  Jordan,  which  the  Jews 
crossed,  continues  to  wind  its  uneven  course :  and  the  mount  Ararat, 
on  which  Noah  stepped  out  of  the  ark,  still  remains  to  be  seen.  The 
heavenly  bodies  shine  on  above  the  reach  of  our  revolutionary  sys- 
tem. Yet  this  is  only  comparatively  true :  nothing  is  absolutely 
durable — "  They  shall  perish,  but  thou  shalt  endure :  yea,  all  of 
them  shall  wax  old  like  a  garment ;  as  a  vesture  shalt  thou  change 
them,  and  they  shall  be  changed :  but  thou  art  the  same,  and  thy 
years  shall  have  no  end."  Some  creatures  will  endure  for  ever. 
Angels  are  imperishable.  So  are  the  spirits  of  just  men  made  per- 
fect. The  soul  will  view  untouched  the  destruction  of  the  universe : 
yea,  the  body,  though  material,  will  be  immortalized.  But  none  of 
these  will  live  for  ever  like  God.  He  is  the  fountain  of  life ;  all 
other  beings  are  streams  flowing  from  him,  and  sustained  by  him. 
They  are  not  immortal  of  themselves,  but  by  his  pleasure  and  bounty. 
But  he  has  life  necessarily  and  independently  in  himself,  and  is  un- 


244  NOVEMBER  6. 

affected  by  any  external  cause.  Therefore  it  is  said,  "  He  only  hath 
immortality." 

Secondly,  he  never  had  a  beginning.  The  space  of  time  which 
has  elapsed  since  the  creation  seems  long :  the  globe  is  near  six  thou- 
sand years  old.  But  through  an  immensity  of  duration,  of  which 
we  can  form  no  idea,  God  had  been  living  equal  to  his  own  happi- 
ness, and  able  to  do  whatsoever  he  pleased.  "Before  the  mountains 
were  brought  forth,  or  ever  thou  hadst  formed  the  earth  and  the 
world,  even  from  everlasting,"  as  well  as  "  to  everlasting,  thou  art 
God."  It  is  needless  to  observe  that  this  prerogative  is  entirely  and 
infinitely  peculiar  to  God.  Thus  he  is  "the  first"  as  well  as  "  the  last." 
He  inhabiteth  eternity,  and  indeed  constitutes  it ;  for  properly  speak- 
ing, eternity  is  nothing  else  but  the  duration  of  his  being  and 
agency. 

Thirdly,  there  is  no  change  in  his  being,  no  diminution,  no  in- 
crease, no  variableness  or  shadow  of  turning.  We  speak  of  the  past, 
the  present,  and  the  future  :  but  "  I  am"  is  his  name,  and  his  memo- 
rial in  all  generations.  Our  continuance  is  computed  by  periods  :  but 
his  duration  is  one  permanent  now.  We  exist  by  parcels  ;  we  existed 
partly  yesterday,  we  exist  partly  to-day,  and  shall  exist  partly  to- 
morrow ;  but  he  possesses  and  enjoys  his  whole  being  at  once.  We 
never  continue  in  one  stay :  infancy  grows  into  manhood,  and  man- 
hood descends  into  old  age.  Even  in  the  Christian  the  outward  man 
perisheth,  and  the  inward  man  is  renewed  day  by  day ;  and  even  in 
heaven  the  saints  will  be  changed  from  glory  into  glory  ;  but  he  says, 
"  I  the  Lord  change  not."  He  was  never  less,  and  he  will  never  be 
more  wise,  and  holy,  and  happy  than  he  is.  He  will  never  be  older 
than  he  is,  and  he  was  never  younger.  One  day  with  the  Lord  is 
as  a  thousand  years,  and  a  thousand  years  are  as  one  day. 

"  Why  this  is  an  abyss  in  which  our  thoughts  are  swallowed  up." 
It  is.  And  observe  the  inference  we  draw  from  it.  Are  we  not  there- 
fore chargeable  with  the  greatest  absurdity,  when  we  reject  a  doc- 
trine because  we  cannot  comprehend  it  ?  Is  not  this  to  make  our 
understanding  the  measure  of  truth  ?  How  much  reality  is  there 
that  does  not  come  within  the  reach  of  our  senses,  or  of  our  reason  ! 
— We  talk  of  mysteries.  There  are  such  in  the  Scriptures ;  and  are 
there  none  in  Nature  ?  There  is  no  doctrine  we  are  called  to  believe 
in  Revelation  more  difficult  than  this  eternity  of  God.  Every  notion 
we  can  form  of  it  involves  in  it  a  seeming  inconsistency,  and  a  real 
inexplicability ;  yet  every  Deist  admits  it ;  and  the  man  that  denied 
it  would  render  himself  universally  ridiculous. 

Let  us  therefore  adore  a  Being  who  cannot,  by  searching,  be  found 
out  unto  perfection,  and  have  grace  whereby  we  may  worship  him 
acceptably,  with  reverence  and  with  godly  fear.  And  convinced  of 
the  infinite  distance  there  is  between  him  and  us,  let  us  admire  his 
condescension.  How  evident  is  it  that  he  does  not  stand  in  need  of 
us,  and  is  "  exalted  above  all  blessing  and  praise !"  Yet  we  and  our 
mean  affairs  have  always  engaged  his  attention — "  What  is  man, 
that  thou  shouldest  magnify  him  ?  and  that  thou  shouldest  set  thine 
heart  upon  him  ?  and  that  thou  shouldest  visit  him  every  morning, 
and  try  him  every  moment  ?" 

The  eternity  of  God  should  take  off  our  attachment  and  dependence 
from  things  below.    Creatures,  however  agreeable  or  powerful,  are 


NOVEMBER  7.  245 

"  less  than  nothing  and  vanity."  "  Cease  from  man,  whose  breath 
is  in  his  nostrils ;  wherein  is  he  to  be  accounted  of?  Trust  in  the 
Lord  for  ever ;  for  in  the  Lord  Jehovah  is  everlasting  strength." 
"  Hast  thou  not  known,  hast  thou  not  heard,  that  the  everlasting 
God,  the  Lord,  the  Creator  of  the  ends  of  the  earth,  fainteth  not, 
neither  is  weary  ?  there  is  no  searching  of  his  understanding.  He  giv- 
eth  power  to  the  faint ;  and  to  them  that  have  no  might  he  increas- 
eth  strength."  Creatures  may  die,  but  he  liveth  ;  and  blessed  be  our 
Rock,  and  let  the  God  of  our  salvation  be  exalted.  "  All  flesh  is  as 
grass,  and  all  the  glory  of  man  as  the  flower  of  grass.  The  grass 
withereth,  and  the  flower  thereof  falleth  away  :  but  the  word  of  the 
Lord  endureth  for  ever.  And  this  is  the  word  which  by  the  Gospel 
is  preached  unto  you."  The  heavens  and  the  earth  may  pass  away; 
but  his  covenant  is  everlasting,  ordered  in  all  things,  and  sure.  As 
he  is  eternal,  O  Christian,  thy  happiness,  which  is  bound  up  in  him, 
is  secure.  He  is  the  strength  of  thy  heart  j  he  is  thy  portion  for  ever. 
Realize  thy  union  with  him  in  all  thy  exigencies,  feebleness,  and 
dangers.  "The  eternal  God  is  thy  refuge,  and  underneath  are 
the  everlasting  arms." 


November  7. — "  We  that  are  in  this  tabernacle  do  groan,  being  burdened." 
2  Cor.  v.  4. 

By  "  this  tabernacle"  the  Apostle  means  the  body,  which  is  the 
same  to  the  soul  as  a  dwelling  to  the  inhabitant.  Only  it  is  observ- 
able that  he  does  not  call  it  a  palace,  a  mansion,  a  house,  but  a  taber- 
nacle. Paul  was  familiar  with  the  structure  of  such  a  kind  of  resi 
dence,  for  he  was  by  craft  a  tent-maker.  He  knew  that  it  had  a  roof, 
but  no  foundation  ;  that  it  was  a  temporary  accommodation,  a  move- 
able abode,  easily  taken  down,  easily  injured,  easily  overturned,  easily 
destroyed.  Do  what  you  will  with  your  bodies,  they  are  no  better 
than  tabernacles,  earthly  tabernacles.  Nurse  them,  pamper  them, 
dress  them,  adorn  them,  idolize  them  as  you  please,  dust  they  are, 
and  unto  dust  shall  they  return. 

But  see  how  he  distinguishes  the  soul  from  the  body,  and  places  it 
above  the  body.  He  speaks  of  the  body  as  if  it  did  not  belong  to  our 
persons,  "  We  that  are  in  this  tabernacle" — as  if  we  could  live  and 
act  without  it.  And  this  is  possible.  The  soul  is  the  man.  The 
soul  is  the  inhabitant.  It  is  in  the  body,  but  not  of  it.  It  is  imma- 
terial, immortal,  and  capable  of  endless  improvement.  We  cannot 
save  the  dwelling,  but  we  may  save  the  inhabitant.  And  should  not 
this  he  our  supreme  concern  ?  Does  not  he  who  knows  the  value 
of  the  soul,  from  the  price  he  paid  for  the  redemption  of  it,  ask, 
"  What  is  a  man  profited  if  he  should  gain  the  whole  world  and  lose 
his  own  soul  ?  or  what  shall  a  man  give  in  exchange  for  his  soul  V 
Yet  there  are  persons  who  live  as  if  they  deemed  the  soul  unworthy 
of  a  moment's  thought ;  yea,  and  they  often  die  so  too.  They  send 
for  the  physician,  they  employ  the  lawyer,  they  dispose  of  their  sub- 
stance, they  arrange  their  funerals,  and  tell  their  friends  where  and 
how  they  choose  to  be  buried  :  but  not  a  word  escapes  them  concern- 
ing the  nobler  and  never-dying  part — and  none  of  the  cruel  and  in- 
famous wretches  in  the  room  will  dare  to  break  the  delusion,  and 

21* 


246  NOVEMBER  7. 

ask,  What,  have  you  no  soul  ?  Is  this  disposed  of?  Is  this  provided 
for  ?     Where  will  this  be  found  in  the  day  of  the  Lord  Jesus  ? 

We  have  seen  their  residence,  let  us  hear  their  complaint — "  We 
that  are  in  this  tabernacle  do  groan,  being  burdened."  With  what? 
The  oppressions  are  numberless.  There  are  the  common  evils  of  life. 
We  need  not  read  the  Scriptures  to  know  that  earth  is  a  vale  of  tears; 
and  that  man  is  born  to  trouble.  Who  is  secure  from  failure  in  their 
schemes  ?  from  worldly  losses  ?  family  bereavements  ?  bodily  acci- 
dents and  diseases  ?  But,  common  as  they  are,  some  might  have 
supposed  that  the  friends  of  the  Almighty  would  be  exempted  from 
these  calamities.  Yet  many  are  the  afflictions  of  the  righteous. 
They  have  frequently  more  of  these  sufferings  than  others.  The 
husbandman  does  not  prune  the  bramble,  but  the  vine.  The  stones 
designed  for  the  temple  above  require  more  cutting  and  polishing 
than  those  which  are  for  the  common  wall.  Correction  is  not  for 
strangers,  but  children — "  What  son  is  he  whom  the  father  chasten- 
eth  not  ?"  Neither  is  a  Christian  required  to  be  senseless  under  these 
afflictions.  They  are  not  joyous,  but  grievous;  and  only  yield  the 
peaceable  fruits  of  righteousness  to  those  that  are  exercised  thereby. 
He  is  no  more  to  despise  the  chastening  of  the  Lord  than  to  faint 
when  he  is  rebuked  of  him.  In  some  respects  he  feels  these  troubles 
more  than  others  :  for  he  cannot  have  recourse  to  the  diversions  and 
stupefactions  of  the  world  under  them ;  he  sees  in  them  all  the 
dreadful  evil  of  sin ;  he  often  fears  they  are  proofs  of  God's  anger 
towards  him ;  and  trembles  lest  they  should  not  be  sanctified. 

There  also  the  hatred  and  opposition  of  the  world.  What  did  the 
Maccabean  Jews,  and  the  first  Christians,  and  our  own  forefathers, 
suffer  ?  We  do  well  to  remember  the  former  times,  and  compare 
them  with  our  own.  Yet  what  cannot  be  done  legally  may  be  done 
really ;  and  many  wives,  children,  servants,  and  dependants,  are  at 
this  hour  enduring  persecution,  even  in  this  country.  The  strongest 
ties  of  affection  towards  a  man  will,  upon  conversion,  relax  and 
loosen,  like  the  cords  of  life  at  the  breaking  up  of  the  constitution ; 
and  what  was  warm  friendship  before,  degenerates  into  mere  civility, 
perhaps  into  open  malignity.  The  carnal  mind  is  enmity  against 
God ;  the  tongue  can  no  man  tame.  They  that  go  forth  to  the 
Redeemer  without  the  camp  must  bear  his  reproach.  The  people 
of  the  world  will  never  act  justly  and  candidly  towards  real  religion. 
They  always  affect  to  pity  or  despise  it.  It  is  weakness,  or  derange- 
ment, or  enthusiasm,  or  mercenariness,  or  hypocrisy.  "  Speaking 
evil  of  you" — "  Cruel  mockings — " 

There  are  also  grievous  temptations.  What  do  some  suffer  from 
this  quarter  !  Yet  each  Christian,  as  knowing  only  his  own  heart's 
bitterness,  is  ready  to  exclaim,  "  No  one  endures  such  temptations 
as  /do — They  not  only  attend  me  in  the  world,  but  follow  me  to  the 
throne  of  God  and  the  table  of  the  Lord — They  often  lay  waste  my 
comfort,  and  I  fear  will  prove  my  destruction  at  last" — "  The  enemy 
hath  persecuted  my  soul ;  he  hath  smitten  my  life  down  to  the  ground; 
he  hath  made  me  to  dwell  in  darkness,  as  those  that  have  been  long 
dead."  Yet  is  not  the  Christian  life  always  spoken  of  as  a  warfare  ? 
And  did  not  even  Paul  and  his  fellows  say,  "  We  wrestle  not 
against  flesh  and  blood,  but  against  principalities,  against  powers, 


NOVEMBER  8.  247 

against  the  rulers  of  the  darkness  of  this  world,  against  spiritual 
wickedness  in  high  places." 

But  there  is  nothing  with  which  the  Christian  is  so  much  oppress- 
ed as  his  sins.  "  Mine  iniquities  are  gone  over  mine  head  :  as  an 
heavy  burden  they  are  too  heavy  for  me  to  bear"— At  first  in  the  guilt 
of  them,  till  by  believing  he  enters,  into  rest— But  afterwards  and 
always,  in  the  remains  of  them.  When  I  would  do  good,  says  he, 
evil  is  present  with  me,  and  how  to  perform  that  which  is  good  I  find 
not ;  O  wretched  man  that  I  am !  who  shall  deliver  me  from  the 
body  of  this  death  ?  He  is  a  stranger  to  Divine  grace  whose  imper- 
fections are  not  his  afflictions.  The  Christian  mourns  even  over 
those  infirmities  which  are  not  even  viewed  by  others  as  sins  :  such 
as  wandering  thoughts  and  cold  affections  in  duty.  He  has  a  re- 
newed and  tender  conscience,  and  like  the  apple  of  the  eye,  a  mote 
will  pain  it.  To  love  purity  and  feel  pollution— to  be  eager  to  ad- 
vance, and  be  hindered  by  baffling  detentions— to  wish  to  be  a  work- 
man that  needeth  not  to  be  ashamed,  and  never  be  able  to  put  any- 
thing out  of  his  hand  that  is  not  marred  and  spoiled— to  love  the 
Saviour,  and  yet  grieve  his  holy  Spirit,  and  pierce  the  very  bosom 
on  which  he  leans — Here  is  enough  to  make  him  groan,  being  bur- 
dened. It  is  said  of  that  beautiful  bird,  the  bird  of  paradise,  that 
when  it  is  caught  and  caged,  it  never  ceases  to  sigh  till  it  is  set  free. 
"Just  such  is  the  Christian" — Nothing  will  satisfy  him  but  .the  glo- 
rious liberty  of  the  sons  of  God. 


November  8. — "  The  eternal  God  is  thy  refuge,  and  underneath  are  the 
everlasting  arms." — Deut.  xxxiii.  27. 

How  various  and  striking  are  the  representations  which  God  has 
given  of  himself  in  his  Word  !  They  all  correspond  with  the  state 
and  wants  of  his  people ;  and  are  adapted  and  designed  to  fill  them 
with  everlasting  consolation  and  good  hope  through  grace.  Here 
we  are  told  that  he  is  their  Defender  and  their  Supporter — 

"  The  eternal  God  is  thy  refuge."  A  refuge  reminds  us  of  ex- 
posure. Dangers  encompass  them  on  every  side.  Their  enemies 
are  numberless,  and  according  to  the  Apostle,  the  greatest  of  them 
are  not  visible :  "  For  we  wrestle  not  against  flesh  and  blood,  but 
against  principalities,  against  powers,  against  the  rulers  of  the  dark- 
ness of  this  world,  against  spiritual  wickedness  in  high  places." 
They  cannot  stand  of  themselves;  and  creatures  also,  however  dis- 
posed and  powerful,  are  unable  to  secure  them.  But  their  defence 
is  of  God,  who  saveth  the  upright  in  heart.  He  is  not  only  their  pro- 
tector, but  their  protection.  It  is  only  in  his  covenant  engagements, 
and  perfections,  and  presence,  and  providence,  that  they  can  realize 
their  safety.  But  encouraging  themselves  in  the  Lord  their  God, 
they  may  be  emboldened  into  confidence,  and  even  triumph,  and  say 
with  the  Apostle,  "  Nay,  in  all  these  things  we  are  more  than 
conquerors,  through  him  that  loved  us.  For  I  am  persuaded,  that 
neither  death,  nor  life,  nor  angels,  nor  principalities,  nor  powers, 
nor  things  present,  nor  things  to  come,  nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able  to  separate  us  from  the  love  of  God, 
which  is  in  Christ  Jesus  our  Lord."  And  this  is  the  interest  that 
awakens  their  chief  anxiety.     While  they  are  here,  their  outward 


248  NOVEMBER  9. 

concerns  have  their  claims ;  but  "  one  thing  is  needful."  Temporal 
comforts,  as  far  as  they  are  good  for  us,  are  secured :  but  these  may- 
be injured  and  destroyed  ;  not  because  God  is  not  able  to  preserve 
them,  but  because  he  is  wise,  and  knows  that  these  are  cases  in  which 
the  loss  of  them  will  be  more  profitable  than  the  possession.  But 
spiritual  blessings  are  "  the  sure  mercies  of  David."  Whatever  be- 
comes of  the  trader,  the  Christian  is  secure.  The  outward  man  may 
perish,  but  the  inward  man  shall  be  renewed  day  by  day.  "  I  give 
unto  them,"  says  the  Saviour,  "  eternal  life ;  and  they  shall  never 
perish." 

—  "  And  underneath  are  the  everlasting  arms."  Are  his  people 
then  children?  The  mother  upholds  the  helpless  babe.  Sometimes 
the  knee  bears  the  pleasing  load ;  but  when  she  would  press  it  to  her 
bosom,  or  convey  it  sleeping  to  the  bed  of  repose,  her  arms  softly 
sustain  it.  "  And  as  one  whom  his  mother  comforteth,"  saith  God, 
"  so  will  I  comfort  you,  and  ye  shall  be  comforted."  Are  they  in- 
valids ?  How  soon  is  the  strength  of  the  patient  reduced,  and 
another  is  required  to  raise  and  remove  him  from  posture  to  posture, 
and  from  place  to  place.  And  thus  "  he  giveth  power  to  the  faint, 
and  to  them  that  have  no  might  he  increaseth  strength."  Are  they 
heavy-laden  ?  Sin  is  a  burden  too  heavy  for  them  to  bear.  The 
guilt  of  it  often  bows  down  their  spirits ;  and  the  remains  of  it  con- 
strain them  to  complain,  "  O  wretched  man  that  I  am  !  who  shall 
deliver  me  from  the  body  of  this  death  ?"  They  frequently  feel  a  load 
of  cares,  and  wants,  and  crosses,  and  griefs.  "  Lord,"  say  they,  "  I 
am  oppressed,  undertake  for  me."  And  the  promise  says,  "  Cast  thy 
burden  upon  the  Lord,  and  he  shall  sustain  thee."  And  thus  it  has 
always  been.  They  have  frequently  looked  forward  with  dread  and 
despondence ;  but  when  the  afflictions  arrived,  they  found  grace  to 
help  in  time  of  need ;  and  as  their  days  so  was  their  strength.  Yea, 
they  were  not  only  supported,  but  in  the  multitude  of  their  thoughts 
within  them,  his  comforts  delighted  their  souls. 

There  is  one  individual  to  whom  this  will  peculiarly  apply.  It  is 
you,  O  aged  believer.  The  evil  days  are  now  come,  in  which  you 
have  little  pleasure  from  outward  things.  Many  of  your  connexions 
have  fallen  off,  one  after  another,  like  leaves  in  autumn.  Lover 
and  friend  have  been  removed  from  you  and  your  acquaintance  into 
darkness.  Your  memory  is  unfaithful.  Your  senses  begin  to  fail. 
The  eye  and  the  ear  are  becoming  dim  of  seeing  and  dull  of  hear- 
ing. The  limbs  decline :  the  hands  and  the  knees  tremble.  Fear 
is  in  the  way.  The  grasshopper  is  a  burden,  and  desire  fails.  But 
while  you  cry,  "  Cast  me  not  off  in  the  time  of  old  age,  forsake  me 
not  when  my  strength  faileth,"  he  who  has  borne  you  from  the  belly, 
and  carried  you  from  the  womb,  says,  "  And  even  to  your  old  age  I 
am  he ;  and  even  to  hoar  hairs  will  I  carry  you :  I  have  made,  and 
I  will  bear ;  even  I  will  carry,  and  will  deliver  you." 


November  9. — "  And  when  he  hath  found  it,  he  layeth  it  on  his  shoulders, 
rejoicing." — Luke  xv.  5. 

Jesus  is  the  speaker,  and  he  refers  to  himself.  The  allusion  is 
metaphorical,  and  regards  him  under  one  of  the  most  endearing  cha- 
racters he  sustains— The  Shepherd. 


NOVEMBER  9.  249 

The  address  was  occasioned  by  the  nature  of  his  audience,  and  the 
insinuation  of  his  enemies.  "  Then  drew  near  unto  him  all  the 
publicans  and  sinners  for  to  hear  him" — Drunkards,  adulterers, 
swearers,  liars,  Sabbath-breakers.  The  proverb  says,  Like  begets 
like  j  and  there  is  much  truth  in  the  old  adage.  Show  me  a  man's 
company,  and  I  will  show  you  his  character.  Accordingly,  "the 
Pharisees  and  the  Scribes,"  pious  souls  !  as  if  alarmed  for  the  in- 
terests of  morality,  and  pretending  that  the  freedom  of  his  conduct 
was  incompatible  with  the  sanctity  that  should  distinguish  a  Teacher 
sent  from  God,  "murmured,  saying,  This  man  receiveth  sinners,  and 
eateth  with  them."  The  apparent  difficulty  was  to  be  solved  by  an 
easy  distinction  which  they  were  not  prepared  or  disposed  to  make. 
Our  Lord  was  among  these  sinners  not  because  he  loved  their  sins, 
but  would  save  their  souls  ;  or,  as  he  explained  himself  on  a  similar 
reproach,  he  was  among  them  as  a  physician  walks  the  wards  of  an 
hospital,  not  because  he  is  channed  with  disease,  but  in  order  to  pre- 
scribe for  his  patients  :  "  They  that  be  whole  need  not  a  physician, 
but  they  that  are  sick."  Here  he  has  another  equally  striking  justi- 
fication. He  spake  this  parable  unto  them,  saying,  "  What  man  of 
you,  having  an  hundred  sheep,  if  he  lose  one  of  them,  doth  not  leave 
the  ninety-and-nine  in  the  wilderness,  and  go  after  that  which  is 
lost,  until  he  find  it  ?  And  when  he  hath  found  it" — he  belabours 
it  with  his  rod  till  it  pants  again  ?  No  such  thing — "  he  layeth  it 
on  his  shoulders" — complaining  of  the  dangers  he  has  incurred,  the 
many  weary  steps  he  has  taken,  the  sufferings  he  has  endured  in  the 
research  ?  No — but  ""  rejoicing."  Blessed  Jesus,  how  well  couldst 
thou  say,  "  I  am  the  good  Shepherd !" 

He  not  only  seeks  and  saves — but  whatever  it  may  cost  him,  he 
does  it  with  joy.  In  the  anticipation  of  it,  he  "  rejoiced  in  the  habit- 
able parts  of  the  earth,  and  his  delights  were  with  the  sons  of  men." 
When  he  was  actually  becoming  incarnate,  he  said,  "  Lo !  I  come 
to  do  thy  will,  O  God.  I  delight  to  do  thy  will ;  yea,  thy  law  is 
within  my  heart."  With  regard  to  his  obtaining  eternal  redemption 
for  us  by  his  blood,  he  said,  "  I  have  a  baptism  to  be  baptized  with, 
and  how  am  I  straitened  till  it  be  accomplished  !"  See  him  at  the 
well  of  Sychar.  The  disciples  had  left  him  hungry,  and  had  gone 
away  into  the  city  to  buy  meat.  But  when  they  returned  and  spread 
the  entertainment  before  him,  and  said,  "  Master,  eat ;"  he  said,  "  I 
have  meat  to  eat  that  ye  know  not  of."  He  refers  to  the  pleasure  he 
had  just  experienced  in  the  conversion  of  the  woman  of  Samaria, 
and  in  the  approaching  salvation  of  her  neighbours  by  her  means — 
This  was  his  repast :  "  My  meat  is  to  do  the  will  of  him  that  sent 
me,  and  to  finish  his  work." — "  He  layeth  it  on  his  shoulders,  re- 
joicing." 

It  is  the  joy  of  success.  Nothing  is  more  mortifying  than  to  labour 
in  vain,  especially  when  we  take  great  pains,  and  make  great  sacri- 
fices. But  how  pleasing  and  delightful  is  it  to  see  the  fruit  of  our 
exertions.  How  delighted  is  the  soldier  after  his  marchings,  priva- 
tions, hardships,  conflicts,  and  wounds,  to  retire  in  peace^  and  share 
the  spoils  of  victory  and  the  applause  of  his  king  and  his  country  ? 
"  A  woman  when  she  is  in  travail  hath  sorrow,  because  her  hour  is 
come :  but  as  soon  as  she  is  delivered  of  the  child,  she  remembereth 
no  more  the  anguish,  for  joy  that  a  man  is  born  into  the  world." 


250  NOVEMBER  10. 

And  this  is  the  very  image  the  prophet  applies  to  the  Messiah :  "  He 
shall  see  his  seed."  "  He  shall  see  of  the  travail  of  his  soul,  and  shall 
be  satisfied."  Paul  and  his  companions  call  the  Thessalonians  their 
"glory  and  joy."  Yet  they  were  only  ministers  by  whom  they 
believed.  If  converts  are  the  glory  and  joy  of  those  who  are  only 
the  instruments  of  their  conversion,  how  much  more  are  they  the 
glory  and  joy  of  him  who  is  the  author  of  it ! 

It  is  the  joy  of  benevolence.  No  pleasure  is  so  unselfish  ;  so  pure ; 
so  blissful  in  prospect,  and  in  review,  as  the  pleasure  of  doing  good. 
But  this  pleasure  will  always  be  in  proportion  to  the  degree  of  bene- 
volent disposition  in  the  benefactor.  Who  then  can  imagine  the 
measure  of  delight  in  the  communication  of  his  favours  He  must 
enjoy,  "  whose  heart  is  made  of  tenderness,"  who,  when  he  was  rich 
for  our  sakes  became  poor,  and  died  that  we  might  live  ?  O  that  we 
were  as  willing  to  be  blessed  as  he  is  to  deliver  and  to  indulge  us. 
Then  the  giver  and  the  receiver  would  rejoice  together. 

The  joy  is  encouraging".  The  awakened  and  convinced  sinner 
feels  his  need  of  strong  consolation.  But  why  should  he  despond  ? 
Why  should  he  ask,  will  he  receive  me  if  I  apply  to  him  ?  Does 
not  the  Saviour  command  him  to  look  ?  Does  he  not  invite  him  to 
come  ?  Does  he  not  complain  that  he  will  not  come  ?  And  does 
not  his  application  afford  him  pleasure  ?  In  pleading  with  you  there- 
fore, O  sinner,  we  have  to  urge  his  interest  as  well  as  your  own.  You 
have  long  enough  dishonoured  him,  and  grieved  his  holy  Spirit. 
Surely  now  you  ought  to  delight  him ;  and  there  is  one  thing  by 
which  you  may  be  sure  to  do  it.  Retire  with  weeping  and  suppli- 
cation to  his  footstool :  and  cry,  Lord,  save,  I  perish  ;  and  thy  sor- 
rows and  sighs  will  yield  him  as  much  satisfaction  as  the  songs  of 
angels — "  The  prayer  of  the  upright  is  his  delight." 

The  joy  is  exemplary.  As  Christians  we  must  not  only  depend 
upon  him,  but  resemble  him :  not  only  glory  in  his  cross,  but  tread 
in  his  steps.  We  are  commanded  to  walk  in  love  as  Christ  also 
hath  loved  us  :  and  are  assured  that  if  any  man  have  not  the  Spirit 
of  Christ,  he  is  none  of  his.  Let  therefore  his  grief  be  our  grief: 
let  his  joy  be  our  joy :  and  let  his  joy  be  fulfilled  in  us.  Let  us 
spare  no  exertions,  let  us  grudge  no  sacrifices  in  our  concern  to  save 
sinners.  Let  the  work  be  its  own  reward.  Let  the  very  doing  of 
it  be  our  pleasure.  It  is  what  he  himself  enjoins  and  expects. 
"  And  when  he  cometh  home,  he  calleth  together  his  friends  and 
neighbours,  saying  unto  them,  Rejoice  with  me  ;  for  I  have  found 
my  sheep  which  was  lost."  The  persons  intended  are  angels  and 
saints.  The  former  readily  comply  :  "  There  is  joy  in  the  presence 
of  the  angels  of  God  over  one  sinner  that  repenteth."  And  can 
the  latter  refuse  ?  They  who  have  themselves  been  recovered  and 
restored  ?  They  who  have  known  the  misery  of  sin,  and  the  joy 
of  his  salvation  ?     Can  they  see  the  grace  of  God  and  not  be  glad? 


November  10. — "  Unto  you  therefore  which  believe  he  is  precious." — 1 
Peter  ii.  7. 

Yet  there  are  many  to  whom  he  is  not  precious  who  yet  believe, 
and  would  be  offended  if  they  were  called  infidels.  Peter  cannot 
therefore  refer  to  every  kind  of  belief.     There  is  a  faith  which  is 


NOVEMBER  10.  251 

without  works,  and  dead,  being  alone.  But  "  the  faith  of  God"  is 
operative.  It  "  worketh  by  love  ;"  and  especially  love  to  the 
Saviour. 

When  we  consider  how  much  depends  upon  faith  ;  that  it  is  the 
principle  of  all  genuine  religion;  that  it  is  the  medium  of  our  justi- 
fication ;  that  we  are  saved  through  faith  ;  and  that  by  faith  we  live 
and  walk ;  it  must  be  of  great  importance  to  know  whether  we  are 
the  subjects  of  it :  and  accordingly  we  are  commanded  to  "  examine 
ourselves  whether  we  be  in  the  faith."  And  here  we  are  furnished 
with  one  of  the  most  pleasing  and  convincing  evidences  of  the  fact. 
It  is  the  endearment  of  the  Lord  Jesus.  Is  he  in  our  view  fairer 
than  the  children  of  men  ?  Is  he  altogether  lovely  ?  all  our  salva- 
tion and  all  our  desire  ?  our  glory  and  our  joy  ?  He  is  so  to  them 
that  believe — To  them  "  that  believe  he  is  precious." 

But  if  this  preciousness  be  the  evidence  of  faith,  it  is  no  less  the 
consequence  of  it.  The  saints  in  light  do  not  require  faith  to  endear 
him.  They  no  longer  walk  by  faith,  but  by  sight.  Ah  !  ye  spirits 
of  just  men  made  perfect,  in  whose  number  we  now  reckon  many 
of  our  own  connexions,  you  see  him  as  he  is,  and  are  satisfied  by 
beholding  his  face  in  righteousness  !  But  if  he  is  made  precious  to 
us  in  this  world  it  must  be  by  faith.  For,  first,  it  is  by  faith  that  we 
gain  our  information  concerning  him.  We  cannot  love  him  with- 
out knowing  him:  but  it  is  faith  alone  that  reveals  him  to  the  mind, 
and  tells  us  where  he  is,  and  what  he  is,  and  what  he  possesses,  and 
what  he  has  done,  and  suffered,  and  promised.  And,  secondly,  it 
is  only  by  faith  we  can,  when  he  is  known,  make  use  of  him  for 
all  the  purposes  he  is  ordained  to  accomplish.  He  is  the  refuge,  and 
he  is  the  food  of  the  soul :  but  a  refuge  cannot  secure  us  unless  it  be 
entered ;  and  food  cannot  nourish  us  unless  it  be  eaten :  but  this 
application  to  him,  and  of  him,  is  the  work  of  faith.  It  is  not  a  mere 
notion,  but  an  actual  experience,  that  attaches  the  Christian  to  Christ. 
He  has  "  received  him,"  and  received  him  "  full  of  grace  and  truth." 
He  has  found  him  infinitely  suited  to  all  his  wants,  and  adequate  to 
his  relief.  Yea,  he  has  healed  his  broken  heart,  he  has  calmed  his 
troubled  conscience,  he  has  made  him  free  indeed,  he  has  given  him 
boldness  and  access  with  confidence  into  the  holiest  of  all.  And  he 
docs  not  need  to  be  told  that  all  this  is  the  effect  of  believing  on  the 
name  of  the  only  begotten  Son  of  God.  Thirdly,  without  faith 
we  have  no  complacency  in  him.  We  cannot  esteem  and  rejoice 
in  any  thing  unless  we  feel  some  congeniality  with  it.  "  They 
that  are  after  the  flesh  do  mind,"  that  is,  love,  savour,  and  relish, 
"the  things  of  the  flesh;  but  they  that  are  after  the  Spirit,  the  things 
of  the  Spirit."  And  to  "be  spiritually  minded  is  life  and  peace." 
Christ  is  a  holy,  spiritual,  heavenly  Saviour.  He  was  named  Jesus 
because  he  was  to  save  his  people  from  their  sins :  and  he  gave 
himself  for  them,  that  he  might  redeem  them  from  all  iniquity,  and 
purify  unto  himself  a  peculiar  people,  zealous  of  good  works.  A- 
natural  man  therefore  can  have  no  delight  in  him  or  communion 
with  him;  "for  what  communion  hath  light  with  darkness,  or 
what  fellowship  hath  righteousness  with  unrighteousness  ?" 
But  to  a  believer  he  is  precious  because  he  has  this  principle  of 
conformity.  He  has  the  Spirit  of  Christ ;  and  he  received  this 
Spirit  not  by  the  works  of  the  law,  but  by  the  hearing  of  faith. 


252  NOVEMBER  11. 

His  heart  is  purified;  and  the  heart  is  purified  by  faith.     He  is 
sanctified,  and  we  are  sanctified  by  faith  that  is  in  him. 

It  follows  from  the  admission  of  this  truth,  that  the  reason  why 
he  is  not  more  precious,  is  because  of  our  remaining  unbelief. 
Wherefore  let  us  "pray  always  that  our  God  would  count  us  worthy 
of  this  calling,  and  fulfil  all  the  good  pleasure  of  his  goodness  and 
the  work  of  faith  with  power :  that  the  name  of  our  Lord  Jesus 
Christ  may  be  glorified  in  us,  and  we  in  him." 


November  11.— "He  is  precious." — 1  Peter  ii.  7. 

We  have  seen  to  whom  he  is  precious.  "  To  them  that  believe." 
Let  us  now  ask  what  proofs  do  they  give  of  this  preciousness  ?  And 
in  what  seasons  do  they  peculiarly  realize  the  force  of  it? 

In  evidence  of  this  preciousness  see  how  he  fills  their  minds. 
To  the  miser  his  money  is  precious,  and  therefore  his  mind  dwells 
upon  it :  the  child  is  precious  to  the  mother,  and  therefore  she  can- 
not forget  it— So  the  believer  thinks  of  Jesus,  and  his  thoughts  of 
him  are  frequent  and  pleasant.  "  My  meditation  of  him  shall  be 
sweet.  How  precious  are  thy  thoughts  unto  me,  O  God,  how  great 
is  the  sum  of  them — when  I  awake  I  am  still  with  thee."  See 
how  he  employs  his  tongue.  Out  of  the  abundance  of  the  heart 
the  mouth  speaketh.  The  impressions  made  upon  our  feelings  by 
an  object  pre-eminently  dear  and  interesting,  can  hardly  be  restrain- 
ed. When  the  Pharisees  desired  our  Lord  to  silence  the  multitude 
who  were  acclaiming  him  in  the  temple ;  he  answered,  "  If  these 
should  hold  their  peace  the  stones  would  cry  out."  And  when 
Peter  and  John  were  ordered  by  the  council  to  speak  no  more  in  the 
name  of  Jesus ;  they  replied,  "  We  cannot  but  speak  the  things 
which  we  have  seen  and  heard."  David  therefore  says,  "My  mouth 
shall  show  forth  thy  righteousness  and  thy  salvation  all  the  day ; 
for  I  know  not  the  numbers  thereof."  And  he  could  equally  reckon 
upon  the  disposition  of  others :  "  Thy  saints  shall  bless  thee. 
They  shall  speak  of  the  glory  of  thy  kingdom,  and  talk  of  thy 
power ;  to  make  known  to  the  sons  of  men  his  mighty  acts,  and 
the  glorious  majesty  of  his  kingdom."  See  also  what  sacrifices 
they  are  willing  to  make  for  him.  For  him,  says  Paul,  I  have  suffered 
the  loss  of  all  things.  The  noble  army  of  martyrs  followed  him  to  pri- 
son and  to  death.  There  is  the  same  spirit  in  believers  now,  and  they 
evince  it  as  far  as  opportunity  allows.  They  go  forth  to  him  with- 
out the  camp,  bearing  his  reproach.  For  his  sake  they  endure  the 
sneers  of  neighbours,  the  frowns  of  friends,  the  menaces  of  superiors. 
For  his  sake  they  give  up  the  world;  and  all  their  sins,  though  dear 
as  a  right  eye,  or  profitable  as  a  right  hand ;  yea,  and  forsake  all 
that  they  have,  as  far  as  it  comes  in  competition  with  him. 
Their  regard  appears  too  in  their  valuing  every  thing  in  relation  to 
him.  They  are  never  so  pleased  with  the  works  of  nature  as  when 
they  are  emblems  of  his  beauty  and  glory.  They  are  never  so 
delighted  with  ordinances  as  when  they  are  mediums  of  communion 
with  him.  The  Bible  is  most  precious,  as  it  is  the  word  of  Christ, 
and  testifies  of  him.  Heaven  is  most  attractive  as  a  place  in  which 
they  shall  be  with  him  to  behold  his  glory.    No  cause  interests  them 


NOVEMBER  11.  253 

like  his.  Their  very  souls  are  identified  with  it.  They  are  sorrow- 
ful for  the  solemn  assembly,  and  the  reproach  of  it  is  their  burden : 
while  no  news  equals  the  success  of  his  affairs,  and  the  increase  of 
his  empire.  In  a  word,  he  is  so  dear  and  essential  to  them,  that 
nothing  can  be  a  substitute  for  him  on  earth  or  in  heaven  ;  while  he 
can  be  a  substitute  for  any  thing — for  every  thing  :  "  Although  the 
fig-tree  shall  not  blossom,  neither  shall  fruit  be  in  the  vine ;  the 
labour  of  the  olive  shall  fail,  and  the  fields  shall  yield  no  meat ;  the 
flock  shall  be  cut  off  from  the  fold,  and  there  shall  be  no  herd  in 
the  stalls :  yet  I  will  rejoice  in  the  Lord,  I  will  joy  in  the  God  of 
my  salvation." 

Thus  he  is  always  undeniably  precious  to  them  that  believe  :  yet 
there  are  seasons  in  which  they  peculiarly  feel  the  force  of  it.  Such 
is  the  day  of  effectual  calling.  If  ever  food  is  relished  it  is 
when  we  are  hungry.  If  ever  we  prize  the  physician,  it  is  when 
we  are  sick,  and  long  for  health  and  cure.  Our  Lord  promised  to 
send  the  Holy  Spirit,  to  convince  us  of  sin,  and  to  glorify  himself : 
and  the  former  is  necessary  to  the  latter.  When  we  see  our  true 
character  and  condition  as  sinners,  then  the  proud  looks  are  hum- 
bled, and  the  lofty  looks  are  laid  low,  and  the  Lord  alone  is  exalted. 

Such  is  the  Sabbath.  It  is  named  in  honour  of  him  "the  Lord's 
day."  It  is  to  bring  him  to  our  remembrance  as  rising  from  the 
dead,  and  entering  into  his  rest  after  finishing  the  work  that  was 
given  him  to  do.  His  people  hold  some  communion  with  him 
through  the  week  :  but  week  days  are  always  in  a  degree  worldly 
days.  They  have  some  glimpses  of  him,  and  some  words  from 
him,  in  pressing  through  their  ordinary  concerns.  But  they  want 
larger  and  more  intimate  intercourse  with  their  best  friend.  And 
when  the  Sabbath  comes  they  take  him  to  their  retirement,  and  he 
manifests  himself  to  them.  And  they  go  to  his  own  house,  where 
they  see  his  power  and  glory  in  the  sanctuary,  and  praise  him  with 
joyful  lips. 

Such  is  the  period  of  holy  fellowship  at  his  table.  In  reference 
to  this,  where  is  the  believer  who  has  not  been  able  to  say,  I  sat 
under  his  shadow  with  delight,  and  his  fruit  was  sweet  to  my  taste  ? 
In  no  other  duty  have  we  such  views  of  him  as  here.  We  see  him 
in  the  very  act  of  dying  for  us.  He  is  evidently  set  forth  crucified 
among  us.  As  a  risen  Saviour  he  comes  and  shows  us  his  hands 
and  his  feet,  and  assures  us  that  because  he  lives  we  shall  live  also. 

Such  is  the  day  of  trouble.  A  friend  is  born  for  adversity,  and 
endeared  by  the  time  of  need  ;  but  many  who  wear  the  name  are  then 
found  to  withdraw  themselves.  But  he  comes  near — and  must  come 
near  if  his  word  can  be  trusted — "  I  will  be  with  thee  in  trouble." 
He  is  touched  with  th»  feeling  of  our  infirmities,  and  in  all  our  afflic- 
tion he  is  afflicted.  Human  friendship,  when  sincere  and  lively,  is 
limited.  But  nothing  is  too  hard  for  the  Lord.  He  can  comfort  us  in 
all  our  tribulation ;  and  turn  the  shadow  of  death  into  the  morning. 

Such  is  a  dying  day.  The  day  of  trouble  may  come,  the  day 
of  death  will  come  ;  and  if  it  does  not  bring  Christ  with  it ! — But 
if  he  is  with  us  when  heart  and  flesh  fail ;  if  we  can  by  faith  view 
Jesus  as  having  put  away  our  sin  by  the  sacrifice  of  himself,  as 
going  to  prepare  a  place  for  us,  and  as  coming  again  to  receive  us 
to  himself,  that  where  he  is  there  we  may  be  also ;  this  will  turn 

Vol.  II.  22 


254  NOVEMBER  12. 

the  chamber  of  sickness  into  the  house  of  God  and  the  gate  of  hea- 
ven  -we  shall  be  joyful  in  glory,  and  shout  aloud  upon  our  beds— 

11  Jesus,  the  vision  of  thy  face 

Hath  overpowering  charms  ; 
Scarce  shall  I  feel  death's  cold  embrace, 
If  Christ  be  in  my  arms. 

"  Then,  while  ye  hear  my  heartstrings  break, 
How  sweet  my  moments  roll ! 
A  mortal  paleness  on  my  cheek, 
But  glory  in  my  soul." 


November  12. — "  Behold,  I  go  forward,  but  he  is  not  there ;  and  backward, 
but  I  cannot  perceive  him  :  on  the  left  hand,  where  he  doth  work,  but  I  cannot 
behold  him  :  he  hideth  himself  on  the  right  hand,  that  I  cannot  see  him." — Job 
xxiii.  8,  9. 

Some  have  considered  this  allusively,  and  exemplified  it  thus — I 
go  "forward;"  forward  to  the  promises.  These  abound  in  the 
Scriptures,  are  adapted  to  all  our  wants,  and  provide  for  a  great 
while  to  come  ;  and  there  was  a  time  when  I  could  claim  them  as 
my  own,  and  plead  them  in  prayer,  and  make  them  my  songs  in 
the  house  of  my  pilgrimage  :  now  they  seem  only  the  property  of 
others,  and  if  they  are  not  wells  without  water,  they  seem  as  springs 
shut  up,  and  fountains  sealed  to  me — I  go  "  forward,  but  he  is  not 
there." — I  go  "backward;"  backward  to  experience.  I  once  thought 
that  I  had  been  convinced  of  sin,  that  I  had  trembled  at  his  word, 
that  I  had  rejoiced  in  his  salvation,  that  my  fellowship  had  been 
with  the  Father  and  his  Son  Jesus  Christ :  now  my  former  views 
and  feelings,  my  distresses  and  my  comforts,  and  which  I  had  sup- 
posed to  be  spiritual  and  divine,  appear  suspicious,  and  I  fear  I  have 
no  part  or  lot  in  the  matter;  and  that  my  heart  has  never  been  right 
in  the  sight  of  God — I  go  "  backward,  but  I  cannot  perceive  him." 
I  turn  to  "  the  left  hand,  where  he  doth  work,  and  survey  the  ope- 
rations of  nature."  These  are  his  inferior  doings,  but  they  are  the 
produce  of  his  wisdom,  power,  and  goodness  ;  and  all  his  works 
praise  him.  And  there  was  a  time  when  in  the  field,  the  meadow, 
the  garden,  I  walked  with  God.  I  saw  his  sun  rising  upon  the  evil 
and  the  good,  and  his  rain  coming  down,  and  his  paths  dropping 
fatness.  Every  thing  seemed  full  of  God.  Yea,  I  saw  my  Re- 
deemer in  the  rose  and  in  the  lily,  and  said,  As  the  apple  tree  among 
the  trees  of  the  wood,  so  is  my  Beloved  among  the  sons :  now  creation 
seems  a  kind  of  blank — "  I  cannot  behold  him." — I  turn  "  to  the 
right  hand,"  among  his  nobler  works  of  grace.  I  think  of  the  glories 
of  redemption,  the  operations  of  his  Holy  Spirit ;  I  mingle  with  his 
people  in  the  sanctuary,  I  repair  to  the  table  of  my  dying  Lord — 
"  But  he  hideth  himself  on  the  right  hand,  that  I  cannot  see  him." 

Now  all  this  is  true  in  itself,  and  many  a  reader  perhaps  may  be 
able  to  make  it  his  own.  But  evangelical  spiritual izers  have  not  a 
little  injured  the  Scripture,  by  giving  it  meanings  which  are  not  its 
own.  What  is  true  in  doctrine  is  not  always  true  in  the  text,  from 
which,  by  force  or  artifice,  it  is  derived.  A  preacher  is  bound,  how- 
ever he  may  use  it  as  an  allusion  or  illustration,  to  inculcate  the  true 
and  real  import  of  every  passage.  Therefore  we  observe  that  Job 
here,  by  a  fulness  of  phraseology,  would  express  his  ignorance  and 
perplexity  with  regard  to  God's  present  dispositions  and  dispensa- 


NOVEMBER  12.  255 

tions  towards  him :  "  Behold,  I  go  forward,  but  he  is  not  there ;  and 
backward,  but  I  cannot  perceive  him :  on  the  left  hand,  where  he 
doth  work,  but  I  cannot  behold  him  :  he  hideth  himself  on  the  right 
hand,  that  I  cannot  see  him." 

God  may  withdraw  from  his  people ;  not  indeed  entirely.  This 
would  be  inconsistent  with  his  engagements ;  and  were  he  thus  to 
depart  from  them  they  would  relapse  into  a  state  of  nature,  and  sin 
have  again  dominion  :  but  he  may  so  withdraw  himself  as  to  elude 
their  views  and  apprehensions.  He  may  conceal  from  them  the 
manifestations  of  his  special  favour ;  they  may  not  see  his  smiles 
as  before ;  he  may  seem  to  be  an  enemy,  while  yet  he  is  their  best 
friend  ;  like  Joseph,  who  made  himself  strange,  and  behaved  him- 
self roughly  to  his  brethren,  to  humble  them,  and  bring  their  sin  to 
remembrance,  while  his  bowels  yearned  within  him,  and  he  sought 
where  to  weep.  And  this  applies  much  to  his  providential  dealings 
with  them:  these  are  frequently  so  trying  and  mysterious,  that  they 
are  unable  to  find  out  his  meaning  and  design.  He  even  derives  a 
character  from  hence ;  "  Verily  thou  art  a  God  that  hidest  thyself, 
O  God  of  Israel,  the  Saviour."  And  when  we  consider  the  vastness 
of  his  understanding,  and  the  littleness  of  our  own,  is  it  wonderful 
that  in  many  of  his  proceedings  he  should  be  far  above  out  of  our 
sight  ?  and  that  requiring  us  to  trust  him  instead  of  tracing  him.  he 
should  often  say,  "  What  I  do  thou  knowest  not  now,  but  thou  snalt 
know  hereafter  ?"  We  now  see  only  the  beginnings,  not  the  end  ; 
we  only  see  parts,  not  the  whole ;  and  of  these  parts  we  see  not  the 
relations  and  the  bearings ;  and  the  little  we  do  see  we  see  through 
crevices  and  in  fogs. 

We  may  however  remark,  that  much  of  the  difficulty  of  Provi- 
dence results  from  our  selfish  and  worldly  feelings.  We  do  not  think 
Providence  mysterious  when  we  have  all  things  and  abound.  We 
never  heard  Christians  expressing  surprize  or  perplexity  when  they 
had  ease,  and  health,  and  business,  and  agreeable  connexions — all  is 
plain  enough  then :  but  as  soon  as  the  scene  changes,  and  trials  befall 
them,  "  his  way  is  in  the  sea,  and  his  path  in  the  deep  waters,  and 
his  footsteps  are  not  known  !"  Yea,  they  do  not  think  the  conduct 
of  God  so  incomprehensible,  when  losses  and  afflictions  befall  others. 
They  can  go  to  them,  and  say,  All  the  ways  of  the  Lord  are  mercy 
and  truth ;  he  hath  done  all  things  well ;  as  many  as  he  loves  he 
rebukes  and  chastens — But  when  these  good  talkers  about  afflictions 
become  the  subjects  of  them,  how  frequently  do  they  draw  upon 
themselves  the  remark,  "  Thou  hast  instructed  many,  and  thou  hast 
strengthened  the  weak  hands.  Thy  words  have  upholden  him  that 
was  falling,  and  thou  hast  strengthened  the  feeble  knees.  But  now 
it  is  come  upon  thee,  and  thou  faintest ;  it  toucheth  thee,  and  thou 
art  troubled  !" 

Many  things  too  would  no  longer  remain  incomprehensible  or 
unaccountable,  if  persons  were  willing  to  censure  themselves;  for 
the  things  which  confound  them  are  only  the  natural  consequences 
of  their  own  misconduct.  "  The  foolishness  of  man  perverteth  his 
way,  and  his  heart  fretteth  against  the  Lord."  If  persons  eat  freely, 
and  lie  late  in  bed,  and  take  no  exercise,  ask  a  physician  what  right 
they  have  to  complain  of  low  spirits  and  ill  health.  If  God,  who 
knoweth  our  frame,  has  forbidden  the  widow  to  marry  unless  in  the 


256  NOVEMBER  13. 

Lord,  and  disregarding  his  judgment  she  yokes  herself  to  an  unbe- 
liever, and  is  deprived  of  her  religious  freedom  :  if  he  has  assured 
us  that  to  walk  surely  is  to  walk  uprightly,  and  by  fleshly  wisdom 
we  have  our  conversation  in  the  world :  If  he  commands  us  to 
cease  from  man,  and  we  will  make  flesh  our  arm  ; — Why  should 
we  wonder  at  the  results  which  he  foresaw  and  foretold  ?  Having 
sown  tares,  why  should  we  think  it  strange  that  we  do  not  reap 
wheat  ?  Or  marvel  that  we  cannot  gather  grapes  from  the  thorns 
or  figs  from  thistles  ?  All  would  be  as  plain  as  the  day,  were  we 
to  say,  "  I  have  erred." 

We  frequently  expect  too  much  from  Providence.  We  wish  it 
to  act  preternaturally,  instead  of  conforming  to  its  established  laws 
and  rules.  We  seem  to  rely  upon  it  not  only  to  assist  us  in  our 
difficulties,  but  to  countenance  us  in  our  mistakes ;  to  free  us  from 
responsibility  when  we  act  freely ;  and  to  afford  us  impunity  in  im- 
prudence. But  if  he  places  us  in  the  way,  and  clearly  directs  our 
goings,  and  tells  us  to  look  straight  on,  and  to  ponder  our  steps  ; 
and  we  close  our  eyes  in  raptures,  or  fix  them  among  the  stars  in 
speculation ;  Is  God's  providence  to  be  accused  because  an  angel 
does  not  come  to  keep  us  from  striking  against  a  stumblingblock, 
or  falling  into  the  ditch  ?  And  are  we  to  lie  bruised  or  bemired, 
complaining  that  clouds  and  darkness  are  round  about  him — instead 
of  crying,  "  I  have  sinned  ;  what  shall  be  done  unto  thee,  0  thou 
Preserver  of  men  ?" 

But  see  the  temper  of  Job  while  in  this  trying  condition.  He  is 
restless ;  he  is  after  God  in  every  direction — No  quarter  is  unex- 
plored :  "  Behold,  I  go  forward,  but  he  is  not  there  ;  and  backward, 
but  I  cannot  perceive  him :  on  the  left  hand,  where  he  doth  work, 
but  I  cannot  behold  him :  he  hideth  himself  on  the  right  hand,  that 
I  cannot  see  him."  The  righteous  are  "  the  generation  of  them 
that  seek  him."  But  they  do  not  seek  him  whose  "  strength  is  to 
sit  still."  Their  wishes  are  "  the  desire  of  the  slothful  which  kill- 
eth  him  because  his  hands  refuse  to  labour."  Our  disposition  is  to 
be  judged  of  by  our  exertions  and  our  sacrifices.  A  good  man  may 
be  at  a  loss  for  God,  but  he  cannot  be  satisfied  without  him.  He 
loves  him,  he  needs  him,  he  has  tasted  that  he  is  gracious ;  and 
therefore  when  God  hides  his  face  from  him  he  is  troubled.  For 
he  is  always  enjoying  God  or  searching  after  him.  The  latter  is  as 
much  a  proof  of  grace  as  the  former :  yea,  many  who  are  now 
holding  communion  with  him  have  less  powerful  desires  than 
some  who  are  lamenting  after  him. 


November  13. — "  Cast  thy  burden  upon  the  Lord." — Pealm  Jv.  22. 

All  men  are  not  exercised  in  the  same  way,  but  every  one  has 
something  trying  and  oppressive  in  his  condition  that  may  be  called 
his  burden.  And  we  may  make  one  remark  concerning  this  uni- 
versal experience — We  are  commonly  prone  to  reduce  the  burdens 
of  others,  but  to  magnify  our  own.  Each  sufferer  is  ready  to  say, 
"  Behold,  and  see  if  ever  there  was  sorrow  like  unto  my  sorrow." 
But  this  is  the  language  of  ignorance  as  well  as  of  self-importance. 
How  little  do  we  know  what  thousands  of  our  fellow-creatures  en- 


NOVEMBER  13.  257 

dure  !  Indeed  no  one  can  judge  perfectly  concerning  the  burden  of 
another.  For  the  whole  of  that  burden,  which  may  seem  inconsi- 
derable to  you,  is  never  known,  and  often  a  small  part  of  it  only  ap- 
pears. The  weight  too  is  relative  :  a  burden  which  a  strong  man 
can  carry  would  crush  an  infant  or  an  invalid.  It  may  be  also  in- 
creased by  imagination,  in  which  case,  though  there  may  be  only 
fancy  in  the  fact,  there  is  reality  enough  in  the  feeling — "  The  heart 
only  knoweth  his  own  bitterness." 

But  if  all  are  not  equally  unhappy,  all  have  somewhat  that  bears 
upon  the  mind:  "Full  bliss  is  bliss  Divine."  And  if  the  question 
was  addressed  to  a  number  of  persons  individually,  What  is  thy 
burden  ?  One  would  answer,  My  burden  is  made  up  of  care  and 
anxiety.  An  event  is  before  me  that  perplexes  me  by  day,  and 
holds  my  eyes  waking  by  night.  It  is  a  movement  in  life.  I  know 
how  much  depends  on  a  wrong  step,  and  I  wish  to  be  found  in  the 
path  of  duty :  but  when  I  would  determine,  I  seem  equally  poised 
by  claims  and  difficulties  on  either  side,  and  I  know  not  the  way  I 
should  take. — Another  would  say,  My  burden  is  made  up  of  malig- 
nity and  calumny.  I  wish  not  only  to  approve  myself  unto  God, 
but  to  stand  fair  with  my  fellow-men  :  yet  they  misrepresent  my 
motives,  and  vilify  my  actions,  and  cast  out  my  name  as  evil — And 
if  all  manner  of  evil  is  spoken  of  you  falsely,  it  is  the  very  thing 
your  Saviour  told  you  to  look  for ;  and  the  same  affliction  has  be- 
fallen your  brethren  who  were  before  you  in  the  world.  Yet  we 
wonder  not  that  you  feel.  The  Apostle  throws  in  "  cruel  mock- 
ings"  among  the  severest  sufferings  of  martyrdom  ;  and  the  Saviour 
said,  "  Reproach  hath  broken  my  heart." — A  third  says,  My  burden 
is  outward  trouble ;  disappointments,  losses,  and  embarrassments 
in  my  worldly  substance  and  circumstances.  My  purposes  are 
broken  off,  my  schemes  and  dependences  have  failed, 
"  And  day  by  day  some  current's  thwarting  force 
Sets  me  more  distant  from  a  prosperous  course." — 

I  wish  to  provide  things  honest  in  the  sight  of  all  men,  but  with 
growing  demands  I  have  diminished  resources,  and  often  look  at 
the  state  of  my  family,  and  ask,  "  What  shall  they  eat,  and  what 
shall  they  drink,  and  wherewithal  shall  they  be  clothed  ?" — A 
fourth  says,  My  burden  is  bereavement.  How  have  I  been  strip- 
ped and  peeled  !  I  had  a  child,  I  had  a  parent,  I  had  a  friend  who 
was  as  my  own  soul,  I  had  a  companion  with  whom  I  took  sweet 
counsel.  Now  I  sit  alone,  and  am  as  a  sparrow  upon  the  house-top. 
Lover  and  friend  hast  thou  put  far  from  me,  and  mine  acquaintance 
into  darkness. — Another  says,  My  complaint  is  bodily  indisposi- 
tion ;  disease  threatens  me,  infirmity  weakens  me,  shattered  nerves 
and  broken  spirits  often  deprive  me  of  the  privileges  of  the  sanc- 
tuary, and  discolour  as  the  medium  all  my  views  even  of  Divine 
things. — Another  says;  My  age  is  labour  and  sorrow.  The  days 
are  come  of  fading  eyes,  and  ears  dull  of  hearing,  and  trembling 
limbs  ;  fears  are  in  the  way ;  the  grasshopper  is  a  burden,  and  de- 
sire fails. 

u  My  vitals,  with  laborious  strife, 
Bear  up  the  crazy  load  ; 

And  drag  the  dull  remains  of  life, 
Along  the  tiresome  road." 
22* 


258  NOVEMBER  13. 

Another  says,  I  could  bear  every  thing  else  if  all  was  clear,  and 
calm,  and  inviting  at  the  end.  But  there  is  death — at  the  sight  of 
which  my  peace  flies,  and  my  comforts  are  embittered.  O  how 
shall  I  ever  meet  the  king  of  terrors !  Ye  departed  saints !  you 
have  passed  the  event ;  death  is  behind  you ;  but  it  is  before  me, 
and  it  is  ever  before  me.  I  hear  some  talk  of  their  departure  with 
confidence  and  joy;  but  I  am  always  subject  to  bondage  through 
fear  of  death — 

Well,  I  want  not  to  hear  what  constitutes  thy  particular  burden 
— Be  it  what  it  may,  "Cast,"  says  David,  "thy  burden  upon  the 
Lord" — Not  upon  creatures,  not  upon  good  men,  not  upon  minis- 
ters. It  is  true,  in  a  sense  we  are  all  to  be  burden-bearers  :  "  Bear 
ye  one  another's  burdens,  and  so  fulfil  the  law  of  Christ."  And  "  a 
friend  is  born  for  adversity."  But  when  wanted  he  is  not  always 
to  be  found.  And  he  may  not  enter  into  your  views  and  feelings. 
And  if  his  sympathy  be  kind,  it  may  not  be  efficient.  He  may  pity, 
but  be  unable  to  relieve.  Men  at  their  best  estate  are  nothing 
without  God.  Cease,  therefore,  from  them,  and  say  with  the 
Church,  "  Therefore  will  I  look  unto  the  Lord,  I  will  wait  for  the 
God  of  my  salvation,  my  God  will  hear  me." 

"But  how  can  I  cast  my  burden  upon  the  Lord?"  By  faith. 
When  you  believe  that  he  can  be  found,  that  he  is  near,  that  he  is 
a  very  present  help  in  trouble,  that  the  very  hairs  of  your  head  are 
all  numbered,  that  all  your  ways  are  before  himv  that  he  is  pacified 
towards  you  by  the  blood  of  the  Cross,  that  he  who  spared  not  his 
own  Son  will  also  freely  give  you  all  things,  that  he  invites  you  to 
come  and  put  your  trust  under  the  shadow  of  his  wings,  that  he 
careth  for  you,  and  will  make  all  things  work  together  for  your 
good  ;  then  the  spirit  is  freed,  relieved,  composed  ;  and  the  promise 
is  accomplished — "  Thou  wilt  keep  him  in  perfect  peace  whose 
mind  is  stayed  upon  thee,  because  he  trusteth  in  thee."  It  is  also 
done  by  prayer.  "  Commit  thy  works  unto  the  Lord,  and  thy 
thoughts  shall  be  established."  "  Be  careful  for  nothing ;  but  in 
every  thing  by  prayer  and  supplication  with  thanksgiving  let  your 
requests  be  made  known  unto  God.  And  the  peace  of  God,  which 
passeth  all  understanding,  shall  keep  your  hearts  and  minds  through 
Christ  Jesus."  Prayer  is  therefore  not  only  a  duty,  but  a  privi- 
lege. It  is  good  for  us  to  draw  near  to  God.  It  not  only  relieves 
us  by  diverting  our  sorrow,  but  by  soothing  and  reducing  it. 
Prayer  opens  the  heart,  and  lets  out  grief;  and  opens  heaven,  and 
lets  down  grace.  It  succours  us  not  only  by  its  exercise,  but  by  its 
success.  God  answers  prayer  by  acting  for  us  and  in  us.  To  deny 
this  is  to  explain  away  the  constant  and  express  language  of  the 
Scripture — But  we  must  enter  into  the  spirit  of  prayer.  If  we  pray 
carelessly  and  formally  the  burden  will  remain  still  pressing  us 
down.  Hannah  was  full  of  anguish,  and  prayed,  but  "  she  prayed 
in  her  heart."  And  what  was  the  result  ?  "  When  she  had  pour- 
ed out  her  soul  before  the  Lord,  she  went  her  way,  and  did  eat  and 
drink,  and  her  countenance  was  no  more  sad." 

Some  have  not  yet  found  their  way  to  this  relief  in  their  trouble ; 
but  the  Church  says,  "  A  glorious  high  throne  from  the  beginning 
has  been  the  place  of  our  sanctuary" — 


NOVEMBER  14.  259 

"  And  who  that  knows  the  worth  of  prayer 
But  wishes  to  be  often  there." 


November  14. — "  Except  ye  eat  the  flesh  of  the  Son  of  man,  and  drink  his 
blood,  ye  have  no  life  in  you." — John  vi.  53. 

This  language  gave  great  offence  when  our  Lord  delivered  it. 
Many  of  his  disciples  said,  "  It  is  an  hard  saying,  who  can  hear  it  ?" 
We  need  not  wonder  therefore  if  it  should  be  disrelished  by  some 
now.  It  certainly  requires  some  explanation,  for  it  has  given  rise 
to  several  abuses  or  mistakes.  We  may  remark  two  of  these. 
The  first  take  it  in  a  sense  too  gross.  It  is  the  doctrine  of  transub- 
stantiation,  which  has  rolled  down  from  age  to  age  in  blood.  Accord- 
ing to  this,  it  is  believed  that  the  words,  "  This  is  my  body ;  and 
this  is  my  blood,"  do  not  mean  emblems  of  them,  but  the  things 
themselves ;  and  that  as  soon  as  the  bread  and  the  wine  have  been 
consecrated  by  the  priest,  they  are  changed  into  the  very  body  and 
blood  of  Christ,  and  that  he  is  thus  eaten,  and  may  be  eaten  by 
thousands  at  the  same  time  !  In  the  same  way  they  may  as  easily 
prove  that  he  consists  of  boards  and  nails,  for  he  says,  "  I  am  the 
door."  What  a  strong  delusion  to  believe  a  lie  is  here  !  Be  it  ob- 
served, our  Lord  has  here  no  reference  at  all  to  the  Sacrament,  for 
this  was  not  instituted  till  long  after.  Besides,  the  participation  of 
his  flesh  and  blood,  of  which  he  speaks,  is  inseparable  from  salva- 
tion— "  Whoso  eateth  my  flesh,  and  drinketh  my  blood,  hath  eter- 
nal life ;  and  I  will  raise  him  up  at  the  last  day."  But  are  all  saved 
who  partake  of  the  Lord's  supper  ?  And  do  all  perish  who  never 
received  it  ?  The  second  takes  it  in  a  manner  too  refined,  and  is  de- 
rived from  the  enemies  of  evangelical  truth,  who  have  always 
shown  a  peculiar  aversion  to  the  death  of  Christ  under  any  other 
notion  than  that  of  an  example  or  witness.  They  tell  us  the  dic- 
tion is  very  strong,  and  must  be  much  qualified.  Our  Lord,  say 
they,  is  here  speaking  of  himself  as  a  teacher,  and  refers  to  the  de- 
sign of  his  doctrine ;  for  knowledge  has  always  been  considered  as 
the  food  of  the  mind.  This  is  readily  allowed.  Yet  what  teacher 
ever  said  to  his  pupils,  You  must  eat  not  my  instructions,  but  my- 
self; not  my  lessons,  but  my  flesh  and  blood  !  The  language  is  cer- 
tainly very  metaphorical ;  but  it  is  founded  in  truth,  and  designed 
to  convey  an  important  reality.  The  thing  is,  we  live  not  by  the 
life  of  things,  but  their  death.  It  is  so  with  vegetables,  and  birds, 
and  fishes,  and  beasts ;  they  serve  to  nourish  us  by  their  death. 
We  live  spiritually  by  the  dying  of  the  Lord  Jesus ;  and  the  allusion 
refers  to  his  mediatorial  offering  for  our  sins ;  and  teaches  us,  that 
faith  is  necessary  to  our  deriving  benefit  from  his  sacrifice — "  Ex- 
cept ye  eat  the  flesh  of  the  Son  of  man,  and  drink  his  blood,  ye  have 
no  life  in  you." 

For  this  eating  and  drinking  represent  our  believing  on  Christ. 
The  resemblance  between  these  and  the  exercise  of  faith  appears 
in  four  things.  There  is  in  each  of  them  appetite.  Our  Saviour 
speaks  of  hungering  and  thirsting  after  righteousness.  Hunger 
and  thirst  are  natural,  powerful,  returning  appetites.  Such  are  the 
desires  which  all  believers  feel  towards  the  Lord  Jesus.  There  is 
in  each  of  them  application.    A  man  may  hear  of  food,  see  it,  hold 


260  NOVEMBER  15. 

it  in  his  hand,  present  it  to  his  lips ;  but  this  is  not  eating.  In  eat- 
ing there  is  an  actual  reception  of  the  food  into  the  animal  system. 
And  in  believing  we  receive  Christ  Jesus  the  Lord.  His  suitable- 
ness and  all-sufficiency  to  our  case  are  made  known  in  the  Gospel, 
and  all  the  blessings  of  his  salvation  are  brought  nigh  ;  but  still  we 
perish  unless  we  are  made  partakers  of  Christ.  How  often  does 
the  old  and  good  divinity  tell  us,  that  an  unapplied  Saviour  is  a  non- 
entity to  us.  In  each  case  there  is  satisfaction.  Medicine  may  be 
necessary,  but  we  are  not  said  to  eat  medicine — we  take  physic  ; 
but  we  eat  meat  because  there  is  pleasure  in  it.  Food  is  essential 
to  our  subsistence ;  yet  when  we  sit  down  to  a  well-spread  table, 
we  never  perform  it  as  a  duty  to  save  us  from  death — There  is  im- 
mediate gratification  in  the  action,  and  this  secures  the  performance. 
The  reception  of  Christ  is  not  only  indispensable,  but  free  and  de- 
lightful. Like  Zaccheus,  we  receive  him  joyfully.  We  not  only 
submit  to  the  method  of  his  grace,  but  we  acquiesce,  we  glory  in  it. 
"We  love  his  salvation.  We  rejoice  in  his  name.  In  each  there  is 
nourishment.  This  is  the  design  and  effect  of  food.  It  is  thus  the 
child  grows  ;  it  is  thus  the  man  is  sustained,  and  rendered  equal  to 
his  labour.  And  "  the  just  shall  live  by  faith."  "  The  life  that  I 
live  in  the  flesh,"  says  Paul,  "  I  live  by  the  faith  of  the  Son  of 
God." 

Every  image  applied  to  the  Redeemer  fails  to  do  him  justice. 
We  say  there  is  no  subsisting  without  food ;  yet  Moses  and  Elijah 
lived  forty  days  and  forty  nights  without  eating.  But  to  live  for  a 
moment  spiritually,  without  Christ,  is  a  miracle  that  never  has 
been,  and  never  can  be  accomplished.  Food,  though  necessary  to 
life,  is  not  sufficient  to  preserve  it.  This  was  the  case  even  with 
what  is  called  "  angels'  food,"  and  "  meat  from  heaven."  "  Your 
fathers  did  eat  manna  in  the  wilderness,  and  are  dead.  This  is  the 
bread  which  cometh  down  from  heaven,  that  a  man  may  eat  there- 
of, and  not  die.  Verily,  verily,  I  say  unto  you,  He  that  believeth 
on  me  hath  everlasting  life."  Blessed  Jesus  !  thy  flesh  is  meat  in- 
deed, and  thy  blood  is  drink  indeed  !    Evermore  give  us  this  food. 


November  15. — "  Nevertheless,  let  us  go  unto  him.".— John  xi.  15. 

He  is  never  too  confident  in  his  resources,  nor  too  late  in  his 
movements.  We  are  often  mistaken  with  regard  to  our  wishes 
and  designs.  We  raise  expectations  which  we  cannot  realize ;  and 
begin  enterprises  which  we  are  unable  to  finish.  Among  men 
some  are  strong  and  some  are  weak ;  but  the  difference  between 
them  is  only  comparative.  The  one  may  break  a  larger  rod  than 
another ;  but  when  you  bring  them  to  the  mast  of  a  ship  they  are 
perfectly  upon  a  level.  But  he  who  speaks  in  righteousness  is 
mighty  to  save — "  He  is  able  to  save  unto  the  uttermost."  There- 
fore he  says — 

"  Nevertheless,  let  us  go  unto  him." — Not  to  them,  but  to  him — 
Not  tM  the  sisters,  but  to  the  brother — Not  to  Martha  and  Mary,  but  to 
Lazarus.  "  To  what  purpose  ?  Lazarus  is  dead.  It  is  now  too 
late."  It  would  be  too  late  for  you ;  but  not  for  me.  Your  extre- 
mity is  my  opportunity.    I  turn  the  shadow  of  death  into  the  morn- 


NOVEMBER  15.  261 

ing,  and  can  do  more  than  you  are  able  to  ask  or  think.  I  surprise 
as  well  as  succour ;  and  love  to  arrive  at  the  place  of  difficulty  when 
creatures  are  all  withdrawn,  having  said,  Help  is  not  in  us. 

"  Nevertheless,  let  us  go  unto  him" — "  But  he  is  not  only  dead, 
but  buried;  and  has  lain  in  the  grave  four  days."  Can  the  dead 
praise  thee  ?  Can  they  who  go  down  into  the  pit  hope  for  thy  truth  ? 
— What !  visit  a  corpse  in  a  state  of  putrefaction  ? — He  cannot  re- 
ceive thee,  see  thee,  hear  thee.  But  he  can  hear,  and  see,  and  re- 
ceive me.  Let  us  try  what  an  interview  will  produce  between 
death  and  the  grave,  and  the  resurrection  and  the  life. 

And  did  he  go  in  vain  ?  We  can  visit  the  "  long  home"  of  a 
friend.  We  can  go  to  the  grave  to  weep  there;  but  were  we  to 
attempt  to  open  an  intercourse  with  the  inhabitant  we  should  be 
laughed  to  scorn.  But  Jesus  said,  Lazarus,  come  forth ;  and  in  a 
moment  his  lungs  heaved,  his  blood  liquefied  and  flowed  again,  and 
he  came  forth  in  newness  of  life !  What  a  journey,  what  a  character 
was  here !  Had  you  met  him  in  his  way  to  Bethany  you  would,  in 
appearance,  only  have  seen  a  man  like  ourselves.  But  had  one  of 
the  disciples  stepped  back,  as  soon  as  he  had  passed,  and  said, 
There  is  Jesus  of  Nazareth  ;  he  is  going  to  visit  a  man  in  his  tomb ; 
and  could  he  have  informed  you  of  the  result,  would  you  not  have 
followed  him  ?  Wherever  I  see  him  going  I  will  go  with  him.  The 
journey  will  be  for  his  honour,  and  my  profit — He  cannot  move  in 
vain — Nothing  is  too  hard  for  the  Lord.  When  the  Egyptians  were 
pressing  upon  them,  and  the  Red  sea  was  before  them,  he  said, 
"  Go  forward."  What,  into  the  deep?  Yes,  into  the  deep.  To 
be  drowned  ?  No,  but  to  go  through  dry-shod.  They  were  to  obey : 
he  was  to  open  the  passage.  In  the  first  creation  "  he  spake,  and 
it  was  done."  And  in  the  second  "  he  calleth  things  that  are  not 
as  though  they  were." 

Let  us  never  despond,  but  trust  in  him.  Let  his  all-sufficiency 
encourage  us  with  regard  to  others.  Let  those  who  in  doing  good 
meet  with  unlikely  materials  to  work  upon :  let  ministers  who  seem 
only  preaching  many  of  their  hearers  into  impenitence  ;  let  parents, 
whose  hearts  are  bleeding  over  ungodly  children,  think  of  him  who 
was  taking  this  seemingly  useless  journey,  and  never  abandon 
their  endeavours  or  hope.  Let  them  use  means  in  his  name  ;  and 
by  faith  and  prayer  brin^  him  forward — He  can  make  these  dry 
bones  live — The  Son  quickeneth  whom  he  will.  And  let  it  en- 
courage us  with  regard  to  ourselves.  Am  I  a  sinner  ?  I  ought  to 
feel  that  my  case  is  bad ;  but  it  is  not  desperate.  Hopeless  indeed 
it  is  as  to  myself  and  all  creatures  ;  but  in  him  is  my  help  found. 
He  can  say  to  the  prisoners,  Go  forth.  He  can  make  the  blind  to 
see,  and  the  deaf  to  hear — He  can  make  all  things  new.  Am  I  a 
Christian  ?  Let  me  bring  my  confidence,  in  every  exigency  and 
difficulty,  to  his  power,  and  say,  with  Paul,  "  I  know  whom  I  have 
believed,  and  am  persuaded  that  he  is  able  to  keep  that  which  I 
have  committed  to  him  against  that  day."  "  Yea,  in  all  these 
things  we  are  more  than  conquerors,  through  him  that  loved  us." 

But,  says  one,  "  My  wound  is  incurable — He  will  not  go  to  the 
grave  of  my  departed  hope."  If  he  keeps  away  it  is  not  because 
he  is  unable  to  re-animate  thy  dead,  and  give  back  the  dear  treasure 
to  thine  arms ;  but  because  his  power  is  under  the  direction  of  his 


262  NOVEMBER  16. 

wisdom ;  yea,  and  of  his  righteousness  and  kindness  too.  But  the 
truth  is,  that  he  will  visit  the  interesting  spot — Thy  brother,  thy 
mother,  thy  child  shall  rise  again.  The  period  is  coming  when  he 
will  look  down,  and  say  to  his  mighty  angels,  "  Our  friend  Lazarus 
sleepeth,  but  I  go,  that  I  may  awake  him  out  of  sleep" — And,  lo ! 
he  descends,  and  the  dead  arise,  and  you  embrace  to  part  no  more. 
Wherefore  comfort  one  another  with  these  words. 


November  16. — "  For  in  that  he  himself  hath  suffered  being  tempted,  he  is 
able  to  suecour  them  that  are  tempted." — Hebrews  ii.  18. 

There  can  be  no  question  of  whom  these  words  are  spoken.  Let 
my  thoughts  commune  with  him  as  the  sufferer  and  the  succourer. 

He  himself  suffered,  being  tempted.  Then  a  man  is  tempted 
when  he  is  drawn  away  of  his  own  lust,  and  enticed.  In  this  sense 
the  Lord  Jesus  was  not  tempted,  neither  indeed  could  be,  for  he 
"  was  the  holy  One  of  God."  We  are  templed  when  we  are  so- 
licited to  sin.  Hence  Satan  is  called  the  tempter  :  and  thus  by  him 
our  Saviour  was  tempted  to  unbelief,  presumption,  and  idolatry. 
But  the  word  temptation  does  not  always  or  principally  in  the 
Scripture  signify  attempts  to  draw  into  sin.  God  is  said  to  tempt 
Abraham;  and  we  read  that  we  are  lo  count  it  all  joy  when  we  fall 
into  divers  temptations ;  and  that  if  needs  be  we  are  in  heaviness 
through  manifold  temptations.  Here,  and  in  many  other  places, 
the  word  means  afflictions.  These  are  called  temptations  because 
they  are  designed  and  adapted  to  try  us — to  prove  our  principles 
and  dispositions — to  evince  the  reality  and  the  degree  of  our  grace 
to  ourselves  and  others.  His  being  tempted  therefore,  means  his 
being  subject  to  all  the  distress,  pain,  and  anguish,  which  charac- 
terised him  a  man  of  sorrows,  and  justified  his  saying,  Behold  and 
see  if  there  be  any  sorrow  like  unto  my  sorrow,  which  is  done  unto 
me,  wherewith  the  Lord  hath  afflicted  me  in  the  day  of  his  fierce 
anger. 

But  he  suffered,  being  tempted.  This  attests  the  impression 
made  upon  him  by  what  he  endured ;  and  shows  us  two  things — That 
his  divinity  did  not  absorb  his  human  nature,  so  as  to  render  it  in- 
capable of  passion  :  and — That  as  man,  his  patience  was  not  a  phy- 
sical apathy,  or  a  philosophical  insensibility.  There  is  no  patience 
in  bearing  what  we  do  not  feel :  and  no  resignation  in  giving  up 
what  we  do  not  love  and  value — as  there  would  be  no  virtue  in  fast- 
ing if  we  had  no  appetite  to  food.  Our  Lord,  instead  of  being  less 
susceptible  of  suffering  than  others,  was  more  so.  That  which 
adds  to  the  impression  of  pain,  is  the  delicate  and  fine  crasis  and 
constitution  of  the  part  aggrieved.  The  composition  of  our  Sa- 
viour's body  perfectly  fitted  it  to  receive  the  most  quick  and  sen- 
sible touches  of  every  object.  And  the  same  may  be  said  of  his 
mind.  A  being  dull  and  stupid  feels  much  less  suffering  than  a 
man  of  lively  conception  and  reflection  :  in  the  one  case  pain  falls 
upon  a  log  of  wood  ;  in  the  other  upon  the  apple  of  the  eye.  Jesus 
groaned  in  spirit :  wept :  made  supplications  with  strong  cryings 
and  tears  ;  was  sore  amazed,  and  very  heavy  ;  his  soul  was  exceed- 
ing sorrowful,  even  unto  death  ;  and  his  sweat  was  as  it  were  great 
drops  of  blood,  falling  to  the  ground — But  the  sufferer 


NOVEMBER  16.  263 

Is  also  the  succour er.  The  one  is  the  consequence  of  the  other. 
"  For  in  that  he  himself  hath  suffered,  being  tempted,  he  is  able  to 
succour  them  that  are  tempted."  This  ability  therefore  is  relative 
and  acquired.  He  was  made  perfect  through  suffering;  and  in  that 
he  himself  hath  suffered,  being  tempted,  he  is  able  to  succour  them 
that  are  tempted,  by  way  of  atonement,  by  way  of  example,  by  way 
of  sympathy,  by  way  of  efficiency.    Able 

By  way  of  atonement.  And  is  it  a  light  thing  to  know,  in  our 
deepest  sufferings,  that  we  are  enduring  nothing  that  is  penal? 
That  Christ  hath  redeemed  us  from  the  curse  of  the  law,  having 
been  made  a  curse  for  us  ?  That  every  affliction  is  only  the  stroke 
of  a  fatherly  rod,  chastising  us  for  our  profit  ?  That  we  are  accepted 
in  the  beloved  ?  That  we  can  never  come  into  condemnation  ? 
Able 

By  way  of  example.  We  are  naturally  like  bullocks,  unaccus- 
tomed to  the  yoke ;  and  even  after  some  degrees  of  religious  expe- 
rience, we  know  little  of  the  holy  art  of  "  suffering  affliction,  and  of 
patience."  But  Jesus  "  suffered  for  us,  leaving  us  an  example  that 
we  should  follow  his  steps.  When  he  was  reviled,  he  reviled  not 
again  ;  when  he  suffered,  he  threatened  not ;  but  committed  himself 
to  him  that  judgeth  righteously."  And  as  in  him  we  see  what 
disposition  we  should  exercise  towards  men,  who  are  the  instru- 
ments of  our  distress,  so  we  learn  also  how  we  are  to  submit  to 
God,  who  is  the  author  of  it:  "  Father,  if  it  be  possible,  let  this 
cup  pass  from  me — nevertheless,  not  my  will,  but  thine  be  done." 
One  thing  is  of  great  importance  here.  In  his  conduct  we  see  that 
we  are  never  to  go  aside  either  to  meet  or — to  miss  our  cross  ;  but 
when  we  find  it  in  our  way,  to  take  it  up,  and  follow  him.    Able 

By  way  of  sympathy.  We  may  compassionate  a  sufferer,  but 
we  cannot  properly  sympathise  with  him,  unless  we  have  been 
through  the  same.  Now  he  was  in  all  things  made  like  unto  his 
brethren ;  and  he  remembers  how  he  felt,  and  what  he  desired  and 
and  required  when  in  our  condition.  He  knows  the  poverty  of  his 
people  much  better  than  by  report:  he  was  poor.  He  knows  the 
effect  of  slander :  "  reproach,"  says  he,  "  hath  broken  my  heart." 

"  He  knows  what  sore  temptations  mean, 
For  he  has  felt  the  same." 

He  knows  what  it  is  to  die,  and  to  enter  the  darkness  of  the  grave. 
Able 

By  way  of  efficiency.  Pity  is  not  power.  Many  can  sympa- 
'  thise  with  their  connexions  who  have  not  the  means  of  relief  and 
redress.  The  ear  is  not  heavy  that  it  cannot  hear  ;  yet  the  hand  is 
shortened  that  it  cannot  save.  But  he  is  mighty  to  save.  He  is 
able  to  save  unto  the  uttermost.  He  can  always  support,  deliver, 
sanctify.  He  can  turn  the  shadow  of  death  into  the  morning.  He 
can  turn  the  curse  into  a  blessing.  Nothing  is  too  hard  for  the 
Lord.  But  this  efficiency  is  the  consequence  of  his  suffering — "  for 
the  suffering  of  death — he  is  crowned  with  glory  and  honour" — all 
power  is  given  unto  me  in  heaven  and  in  earth. 

Well  may  he  be  called  "  the  consolation  of  Israel !"  Let  us  say 
of  him  as  Lamech  did  of  Noah,  "  This  same  shall  comfort  us." 


264  NOVEMBER  17. 

Let  us  also  be  concerned  to  resemble  him,  Let  us  be  tender- 
hearted, and  concerned  to  comfort  them  that  are  cast  down.  We 
cannot  do  much  ;  but  let  us  do  what  we  can  ;  and  be  little  images 
of  him  who  is  the  shadow  of  a  great  rock  in  a  weary  land,  and  as 
rivers  of  water  in  a  dry  place.  What  is  most  admirable  in  us  is  not 
©ur  wealth,  or  splendour,  or  even  talents,  but  those  feelings  which 
render  us  pitiful  and  courteous ;  humane  and  divine.  And  these 
sentiments  are  best  learned  in  the  school  of  affliction.  This  is  one 
of  the  motives  that  should  reconcile  us  to  our  trials.  We  are  not 
detached  and  unrelated  individuals,  but  parts  of  a  whole  whose 
welfare  should  be  dear  to  us — and  in  that  we  suffer,  being  tempted, 
we  are  able  to  succour  them  that  are  tempted. 


November  17. — "  Whosoever  therefore  shall  confess  me  before  men,  him 
will  1  confess  also  before  my  Father  which  is  in  heaven." — Matthew  x.  32. 

Let  us  see  what  this  promise  requires  of  us  in  a  way  of  duty. 
It  is  confession  ;  "  Whosoever  confesseth  me  before  men."  Three 
inquiries  will  serve  to  explain  it. 

jpirst — Who  is  to  be  confessed  ?  "  He  that  confesseth  me,"  says 
the  Saviour.  Him  therefore  we  are  to  confess  in  his  being,  person, 
character,  offices,  relations ;  in  his  sufferings  and  glory ;  in  his 
cause,  ministers,  and  members  ;  in  every  thing  that  concerns  him 
as  he  is  revealed  to  us  in  the  Scripture.  Only  it  is  necessary  to 
observe,  that  as  the  opposition  to  him  is  often  varying,  so  the  duty 
of  his  confessors  will  vary  accordingly ;  and  the  truth  we  are  pecu- 
liarly required  to  witness  must  be  determined  by  the  nature  and 
exigency  of  the  call.  The  Apostle  speaks  of  being  "  established  in 
the  present  truth ;"  by  which  we  are  to  understand  some  doctrine 
particularly  opposed  or  neglected,  and  the  confirmation  and  recom- 
dation  of  which  is  more  immediately  called  for.  According,  there- 
fore, to  the  seasons  and  places  in  which  we  live,  we  shall  have  to 
testify  sometimes  in  favour  of  his  divinity  and  atonement,  some- 
times against  self-righteousness,  sometimes  against  superstition^ 
sometimes  against  enthusiasm  and  fanaticism,  sometimes  against 
Antinomianism,  and  often,  very  often,  against  a  mere  form  of  know- 
ledge or  godliness,  without  the  power  thereof. 

Secondly — Before  whom  are  we  to  confess  him  ?  "  He  that  con- 
fesseth me  before  men."  What  men  ?  Godly  men  only  ?  It  is  an 
easy  thing  to  confess  him  before  his  admirers — But  we  are  to  con- 
fess him  before  bad  men,  before  his  enemies  as  well  as  friends. 
Before  the  poor  and  the  vulgar  only  by  whom  we  are  little  influ- 
enced ?  Nay  :  but  before  the  rich,  the  great — "  I  will  speak  of  thy 
testimonies  also  before  kings,  and  will  not  be  ashamed."  Before 
the  ignorant  and  illiterate  only?  No :  but  before  the  sons  of  learn- 
ing and  of  science,  who  may  pity  or  ridicule  our  want  of  under- 
standing. Before  those  only  who  know  us,  and  who  would  despise 
us  for  denying  what  we  profess  ?  No  :  but  before  those  who  are 
strangers  to  us,  and  cannot  be  aware  of  our  inconsistency. 

Thirdly — How  are  we  to  confess  him  before  men  ?  The  source 
of  the  confession  is  faith ;  as  it  is  written,  "  I  believed,  therefore 
have  I  spoken;  we  also  believe,  and  therefore  speak."  If  our  tes- 
timony does  not  harmonize  with  our  convictions  and  sentiments, 


NOVEMBER  17.  265 

it  is  worse  than  nothing,  it  is  hypocrisy  and  lies.  But  though  the 
spring  be  within,  the  stream  is  without ;  though  the  one  is  invisi- 
ble, the  other  is  to  be  seen.  There  are  three  ways  in  which  our 
confession  of  him  is  to  be  made. 

Verbally.  Thus  the  martyrs  confessed  him  ;  for  they  would  not 
have  suffered,  had  they  hid  his  righteousness  within  their  heart. 
When  Peter  and  John  were  forbidden  by  the  council  to  speak  any- 
more in  this  name,  they  answered,  "  We  cannot  but  speak  the 
things  which  we  have  seen  and  heard."  We  are  to  glorify  God  in 
our  body  as  well  as  in  our  spirit.  He  has  given  us  speech,  not  as 
many  use  it,  but  to  honour  the  giver  ;  and  with  David  we  should 
pray,  "Lord,  open  thou  my  lips,  and  my  mouth  shall  show  forth 
thy  praise."  We  could  not  be  satisfied  with  the  heart  of  a  friend 
if  his  tongue  was  always  engaged  against  us,  or  indeed  if  it  was 
never  employed  for  us.  Yea,  we  should  say,  The  thing  is  impos- 
sible ;  if  we  had  his  heart  we  should  have  his  tongue :  "  for  out  of 
the  abundance  of  the  heart  the  mouth  speaketh."  Here,  however, 
be  it  observed,  that  we  are  not  to  rush  into  every  company  like  an 
armed  soldier,  or  to  draw  the  sword  of  the  Spirit  upon  every  one 
we  meet.  We  are  not  bound  to  exasperate  or  to  rebuke  when  it 
will  call  forth  more  profaneness  or  obscenity.  "  Give  not  that 
which  is  holy  unto  the  dogs,  neither  cast  ye  your  pearls  before 
swine,  lest  they  trample  them  under  their  feet,  and  turn  again  and 
rend  you."  "  A  word,"  says  Solomon,  "  fitly  spoken,  how  good  is 
it !  it  is  like  apples  of  gold  in  pictures  of  silver."  There  is  a  zeal 
which  is  not  according  to  knoAvledge  :  and  wisdom  is  profitable  to 
direct.  Yet  we  may  err  on  the  side  of  deficiency  as  well  as  excess : 
and  while  we  shun  imprudence,  we  may  be  restrained  by  a  cow- 
ardly fear  or  shame,  from  seizing  opportunities  that  present  them- 
selves of  speaking  usefully,  without  the  violation  of  any  duty  or  de- 
corum in  life.  How  many  of  these  have  we  suffered  to  pass  unim- 
proved !  "  Lord,"  would  Usher  often  say,  "  Lord,  forgive  my  sins 
of  omission." 

Practically.  Confession  may  be  attached  to  conduct  as  well  as 
to  language  :  yea,  actions,  it  is  proverbially  said,  speak  louder  than 
words.  A  minister  has  two  individuals  belonging  to  his  congrega- 
tion. The  one  says  little  of  him,  and  less  to  him ;  but  he  is  con- 
stant in  his  attendance,  and  bends  every  thing  to  enable  him  to  en- 
joy what  he  deems  a  privilege,  as  well  as  a  duty.  The  other  al- 
ways extols  him  much,  both  before  his  face  and  behind  his  back  ; 
but  he  is  seldom  in  his  place,  and  suffers  the  most  trifling  excuses 

'to  keep  him  from  what  he  so  admires !  Does  not  the  practice  of  the 
former  decide  more  than  the  commendations  of  the  latter  ?  We 
read  of  those  who  profess  that  they  know  God,  but  in  works  deny 

i  him  ;  and  of  the  blasphemy  of  those  who  say  they  are  Jews,  and 
are  not,  but  do  lie.  Many,  like  Ezekiel's  hearers,  with  their  mouth 
show  much  love,  but  their  heart  goeth  after  their  covetousncss  : 
many,  like  Judas,  even  while  they  kiss,  betray.  We  are  required 
to  hold  forth  the  Word  of  life,  not  only  by  our  tongues,  but  tem- 

fters  ;  not  only  by  our  lips,  but  lives.     When  we  exemplify  the  ho- 
iness  and  excellency  of  the  Gospel  by  our  deportment  in  every  con- 
dition, and  especially  when  we  fully  discharge  every  relative  duty  ; 
Vol.  II.  23  ^ 


266  NOVEMBER  18. 

then  it  is  that  we  adorn  the  doctrine  of  God  our  Saviour,  and  com- 
mend his  religion  to  others. 

Passively.  "  They  also  serve  that  wait;"  and  they  also  confess 
that  endure.  When  his  followers  are  willing  to  sustain  the  loss  of 
all  things  rather  than  forsake  him,  and  instead  of  complaining,  re- 
joice that  they  are  counted  worthy  to  suffer  for  his  name,  they 
evince  the  strength  and  force  of  their  attachment  to  him,  and  he  is 
glorified  in  them.  Persons  may  be  exercised  with  many  afflictions 
who  are  not  called  to  endure  persecution.  It  is  peculiarly  as  suf- 
ferers that  many  are  the  Lord's  witnesses :  and  how  do  they  glorify 
him  in  the  fires,  when  in  patience  they  possess  their  souls,  and  can 
even  rejoice  in  tribulation  also  !  "What  a  testimony  do  they  bear 
to  the  power  of  his  grace,  and  the  comforts  of  the  Holy  Ghost, 
when  they  show  that  he  sustains  them  when  every  earthly  support 
gives  way  ;  and  refreshes  and  delights  them  when  all  creature-con- 
solation is  dried  up  or  embittered !  The  passive  graces  are  with 
more  difficulty  exercised  than  the  active.  The  active  fall  in  with 
several  principles  of  our  nature,  especially  our  love  of  activity  and 
notice  :  but  to  sit  alone  and  keep  silence  ;  to  suffer  on  week  after 
week,  and  month  after  month,  unobserved,  unless  by  partial  friend- 
ship ;  mourning  indeed  but  not  murmuring ;  every  word,  every 
feeling  softly  confessing,  "  I  know,  O  Lord,  that  thy  judgments  are 
right,  and  that  thou  in  faithfulness  hast  afflicted  me:  let  thy  loving 
kindness  be  for  my  comfort,  according  to  thy  word  unto  thy  ser- 
vant :" — when  I  have  turned  away  from  such  a  scene  as  this,  I  have 
said  within  myself,  I  have  often  heard  of  religion,  but  I  have  now 
seen  it :  and  I  have  been  ready  to  invite  others  to  return  with  me, 
exclaiming, 

"  Behold  the  awful  portrait  and  admire, 
Nor  stop  to  wonder ;  imitate  and  live." 


November  18. — "  Whosoever  therefore  shall  confes3  me  before  men,  him 
will  I  confess  also  before  my  Father  which  ia  in  heaven." — Matt.  x.  32. 

Let  us  see  what  this  promise  insures  in  a  way  of  privilege.  It 
is  confession  :  "  him  will  I  confess  before  my  Father  which  is  in 
heaven."  The  word  signifies  more  than  mere  attestation :  it 
means  acknowledgment  with  approbation  and  applause.  This 
would  seem  incredible,  did  we  not  know  that  the  reward  is  not 
founded  in  our  worthiness,  but  is  designed  to  display  the  exceeding 
riches  of  his  grace.  The  Lord  thinks  better  of  their  works  than 
they  ever  do  ;  they  often  blush  and  weep  over  their  performances, 
but  he  will  say,  "  Well  done,  good  and  faithful  servant,  enter  thou 
into  the  joy  of  thy  Lord." 

Nothing  is  more  pleasing  than  praise ;  and  nothing  is  more 
stimulating.  The  desire  of  it  is  generally  connected  with  some  of 
the  finest  sensibilities  of  our  nature.  He  who  is  dead  to  it  betrays 
a  mind  destined  to  no  distinction,  and  on  which  no  great  or  good 
impression  is  likely  to  be  made.  But  observe  three  things  which 
enhance  the  privilege  here  spoken  of. 

The  First  is  the  applauder  :  "  /  will  confess  him."  In  all  praise 
much  depends  upon  the  person  from  whom  it  is  derived.    A  real 


NOVEMBER  18.  267 

proficient  therefore  in  any  art  studies  to  approve  himself  to  such  as 
are  masters  of  it.  To  their  judgment  he  appeals,  and  their  appro- 
bation supports  and  gratifies  him  under  the  neglect  or  the  censure 
of  the  rude  and  incompetent.  The  praise  of  some  is  worse  than 
reproach.  Our  Lord  forbad  the  devils  to  confess  him.  Paul  was 
displeased  with  the  spirit  of  divination  in  the  damsel  that  cried, 
These  are  the  servants  of  the  most  high  God,  which  show  unto 
men  the  way  of  salvation."  Wise  men  lay  little  stress  upon  the 
caresses  of  the  multitude,  who  are  easily  wrought  upon,  and  are  led 
by  humour  rather  than  conviction,  and  can  seldom  comprehend 
what  they  pronounce  upon.  And  therefore  a  heathen  philosopher, 
when  shouted  home  to  his  door  by  the  populace,  turned  round,  and 
said,  "  What  folly  or  harm  have  I  done  to  deserve  and  obtain  your 
commendations  ?"  Some  hearers  are  afraid  to  say  a  word  of  praise 
to  a  minister,  lest  they  should  make  him  proud  and  vain.  But  the 
danger  is  imaginary ;  he  has  no  opinion  of  their  judgment.  Praise 
is  debased,  and  becomes  more  than  worthless  by  insincerity  ;  it  is 
then  flattery,  and  "  he  that  flattereth  his  neighbour  spreadeth  a  net 
for  his  feet."  All  the  friendship  of  the  world  is  only  "  lies  in  hy- 
pocrisy." Human  applause  can  add  little  to  our  welfare  and  hap- 
piness. The  influence  of  it  is  confined  to  time  :  what  can  it  do 
for  us  when  sickness  spreads  a  gloom  over  our  comforts,  and  mor- 
tality draws  the  curtain  upon  all  that  is  valued  on  earth  ?  Paul 
therefore  says,  "  It  is  a  light  thing  to  be  judged  of  man's  judg- 
ment ;  he  that  judgeth  me  is  the  Lord."  He  knows  all  things ; 
he  reads  the  heart;  he  is  truth  itself;  he  is  approved  whom  the 
Lord  commendeth.  "  Let  the  words  of  my  mouth,  and  the  medita- 
tions of  my  heart,  be  acceptable  in  thy  sight,  0  Lord  my  strength 
and  my  redeemer !" 

The  Second  is,  In  whose  presence  he  will  acknowledge  us :  "I 
will  confess  him  before  my  Father  which  is  in  heaven ."  Could  you 
choose  before  whom  you  would  be  owned  and  praised,  it  would 
doubtless  be  one  you  most  highly  esteemed,  in  whose  regard  you 
placed  your  happiness,  and  who  was  most  able  to  advance  and  se- 
cure all  your  interests.  And  whose  blessing  maketh  rich,  and  add- 
eth  no  sorrow  with  it  ?  In  whose  favour  is  life  ?  Who  can  do  for 
you  exceeding  abundantly  above  all  you  can  ask  or  think  ?  Sup- 
pose a  general,  after  the  termination  of  a  war,  returning  home, 
and  entering  the  presence  of  the  king,  the  fountain  of  honour ;  and 
introducing  one  by  one  those  who  had  distinguished  themselves 
under  him :  he  calls  them  by  name,  he  relates  their  exploits,  he 
testifies  their  obedience,  their  skill,  their  prowess,  their  perseve- 
rance ;  and  asks  for  their  remuneration  and  preferment — What 
could  be  more  gratifying  and  glorious  ?  Yet  what  would  this  be, 
compared  with  the  conduct  of  the  Lord  Jesus,  the  leader  and  com- 
mander of  his  people,  when,  his  warfare  being  accomplished,  he 
shall  present  those  who  have  fought  the  good  fight  of  faith  before 
the  throne  of  the  Majesty  of  heaven  and  earth,  and  claim  for  them 
the  promises  of  the  new  and  everlasting  covenant  :  "  Father,  I 
will  that  they  whom  thou  hast  given  me  be  with  me  where  I  am 
to  behold  my  glory  ?" 

The  Third  is  the  period  of  commendation.  We  all  know  how 
much  depends  upon  the  seasonableness  of  an  action.     There  is  a 


268  NOVEMBER  19. 

critical  hour  when  a  word  spoken  in  our  favour  may  gain  for  us  a 
friendship  we  otherwise  should  not  have  known,  or  an  office  we 
should  not  otherwise  have  filled ;  yea,  it  may  decide  the  whole  of 
our  future  life.  The  Lord  Jesus  does  not  leave  his  people  without 
witness  now.  In  various  ways  he  confesses  them  even  here.  But 
in  these  words  he  refers  to  his  confessing  them  before  his  Father 
"  at  the  last  day,"  when  he  has  summoned  together  the  whole  uni- 
verse, and  is  distributing  endless  disgrace  or  honour,  happiness  or 
misery.  They  will  have  confidence,  and  not  be  ashamed  before 
him  at  his  earning. 

Let  this  reconcile  them  to  their  present  comparative  obscurity. 
The  world  knoweth  them  not.  It  is  not  proper,  it  would  not  be 
safe  for  them  to  have  all  their  distinctions  here.  Their  day  is 
coming.  It  is  called  the  manifestation  of  the  sons  of  God.  "  Then 
shall  the  righteous  shine  forth  as  the  sun  in  the  kingdom  of  their 
Father." 


November  19. — "I  am  a  partaker  of  the  glory  that  shall  be  revealed." — 
1  Peter  v.  1. 

This  is  one  of  the  three  characters  by  which  Peter  describes  him- 
self to  enforce  his  "  exhortation."  In  the  two  former,  wherein  he 
calls  himself  "  an  elder  and  a  witness  of  the  sufferings  of  Christ," 
there  is  something  personal  to  him  :  but  in  the  third  designation 
there  is  nothing  peculiar — any  further  than  all  real  religion  is  a  pecu- 
liar thing  in  our  world,  where  the  multitude  are  evil,  and  thousands 
among  those  who  wear  the  form  of  godliness  are  strangers  to  the 
power  of  it.  But  all  who  are  born  of  the  Spirit  stand  upon  the 
b^me  ground  with  Peter  with  regard  to  eternity.  They  are  heirs 
together  with  him  of  the  grace  of  life,  and  each  of  them  is  autho- 
rized to  say,  "  I  am  a  partaker  of  the  glory  that  shall  be  revealed." 
Hence  three  things  are  observable. 

First,  The  destination  of  Christians  is  M  glory."  The  radical  idea 
of  glory  is  brightness,  splendour.  The  secondary  notion  is  excel- 
lency displayed — and  this  is  what  the  Scripture  intends  when  it  so 
frequently  expresses  heaven  by  the  term  glory.  We  think  more  of 
the  happiness  of  the  state  than  of  the  glory.  But  it  will  display  all 
kinds  of  excellency — natural — corporeal — intellectual — moral— so- 
cial excellency — and  the  excellency  of  pleasure,  called  "  the  joy  of 
their  Lord,"  "joy  unspeakable  and  full  of  glory." 

Secondly,  This  glory  is  for  future  development — It  "  shall  be  re- 
vealed." It  has  in  a  degree  been  revealed  from  the  beginning. 
The  .Tews  partially  knew  it ;  and  as  to  a  clearer  discovery  of  the 
nature  of  it,  and  the  way  of  obtaining  it,  life  and  immortality  were 
brought  to  light  through  the  Gospel.  But  as  yet  it  has  not  been 
revealed  externally  to  all ;  or  internally  to  many;  or  completely  to 
any :  "  Eye  hath  not  seen,  nor  ear  heard,  neither  have  entered  into 
the  heart  of  man,  the  things  which  God  hath  prepared  for  them 
that  love  him."  Believers  indeed  have  the  advantage  of  something 
in  addition  to  testimony;  and  they  know  more  of  heaven  from  what 
they  experience  than  from  what  they  read  or  hear.     They  have 


NOVEMBER  19.  269 

certain  views  and  feelings  which  raise  their  sentiments  more  than 
any  thing  else — "  O  if  these  were  rendered  permanent  and  per- 
fect !"  But  who  can  imagine  what  the  perfection  of  them  includes  ? 
Flesh  and  blood  can  no  more  comprehend  than  they  can  inherit  the 
kingdom  of  God.  The  full  disclosure  would  be  too  much  for  our 
physical  powers  to  bear,  and  would  subdue  all  the  interests  we  feel 
in  a  thousand  things  which  claim  a  share  in  our  present  attention. 
The  degree  of  information  is  wisely  adapted  to  our  present  state, 
and  while  it  prepares  us  for  our  end  does  not  disqualify  us  for  the 
way.  But  we  shall  not  always  walk  by  faith.  The  object  will  not 
always  be  veiled.  "  It  doth  not  yet  appear  what  we  shall 
be ;  but  this  we  know,  that  when  he  shall  appear  we  shall  be 
like  him,  for  we  shall  see  him  as  he  is" — It  "  shall  be  re- 
vealed." 

And,  thirdly,  it  admits  of  present  participation — "  I  am,"  says 
the  Christian,  "  a  partaker  of  this  glory."  This  seems  strange,  and 
we  are  ready  to  exclaim,  Is  then  his  warfare  accomplished  ?  Has 
he  finished  his  course  with  joy  ?  Has  he  passed  the  valley  of  the 
shadow  of  of  death  ?  Does  he  not  daily  groan,  being  burdened 
with  afflictions  and  infirmities  ?  Yet,  according  to  the  Scripture, 
by  grace  he  is  saved  ;  he  is  come  to  the  new  Jerusalem ;  he  hath 
everlasting  life ;  he  is  a  partaker  of  the  glory  that  shall  be  reveal- 
ed. He  is  so  by  union  with  Christ,  his  head  and  representative, 
who  procured  it,  and  has  prepared  it  for  him,  and  has  taken  pos- 
session of  it  in  his  name,  and  holds  it  on  his  behalf — "  He  hath 
quickened  us  together  with  Christ,  and  hath  raised  us  up  together, 
and  made  us  sit  together  in  heavenly  places  in  Christ  Jesus."  And 
he  is  so  by  the  certitude  and  appropriation  of  faith  :  for  faith  is 
the  substance  of  things  hoped  for,  the  evidence  of  things  not  seen. 
The  believer  can  realize  as  sure  and  as  present  whatever  God  has 
engaged  to  give.  He  is  so  by  actual  possession  in  the  foretastes, 
the  earnests,  the  beginnings.  Under  whatever  representations 
heaven  be  held  forth  the  Christian  has  it  in  quality,  and  in  degree. 
He  is  a  partaker  of  it  as  the  bud  partakes  of  the  flower,  and  the 
dawn  of  the  day,  and  the  child  of  the  man.  The  believer's  an- 
ticipations are  not  confined  to  any  particular  season  or  condi- 
tion, but  he  is  often  peculiarly  a  partaker  of  this  glory  in  four 
cases — In  the  seclusion  and  liberty  of  the  closet — In  the  ordinan- 
ces of  the  sanctuary — In  the  supports  and  comforts  of  affliction — 
And  in  the  elevated  experience  of  a  dying  hour. 

Is  this  your  attainment  ?  Can  you  say,  "  I  am  a  partaker  of  the 
glory  which  shall  be  revealed  ?"  How  ought  you  to  feel  and  to  de- 
mean yourself?  Walk  worthy  of  God  who  hath  called  you  unto  his 
kingdom  and  glory.  Let  your  conversation  become  your  condition 
— Let  it  be  dignified,  cheerful,  and  especially  grateful.  You  were 
children  of  wrath,  but  are  now  heirs  of  glory,  yea  and  even  partak- 
ers of  it — What  should  you  render  for  blessings  so  great,  and  ob- 
tained by  means  so  infinitely  expensive  ? 

And  if  you  are  not  partakers  should  you  not  lay  it  to  heart  ? 
Should  you  not  seek  after  an  interest  in  it  ?  Whatever  else  you  pos- 
sess you  must  soon  leave;  and  no  abundance  of  it  can  afford  you 
satisfaction  even  in  the  enjoyment.  But  here  the  object  will  re- 
lieve every  want,  it  will  fill  up  every  desire.     And  success  is  sure 

23* 


270  NOVEMBER  20. 

to  crown  your  application  if  you  seek  according  to  the  true  order. 
Only  remember  the  time  of  finding  is  both  short  and  uncertain. 
You  cannot  be  happy  too  soon ;  and  your  safety  leaves  you  not  a 
moment  to  lose — "  Seek  ye  the  Lord  while  he  may  be  found,  call 
ye  upon  him  while  he  is  near." 


November  20. — "  Then  shall  he  say  also  unto  them  on  the  left  hand,  Depart 
from  me,  ye  cursed,  into  everlasting  fire,  prepared  for  the  devil  and  his  angels." 
—Matt.  xxv.  41. 

What  a  contrast  between  this  sentence  and  the  language  ad- 
dressed by  the  same  Judge  to  those  on  his  right  hand !  That  says, 
"  ye  blessed  of  my  Father ;"  this,  "  ye  cursed."  That  says,  "  Come ;" 
this,  "  Depart."  That  says,  "  Inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world;"  this  says,  "Depart  into 
everlasting  fire,  prepared  for  the  devil  and  his  angels." 

The  words  are  not  for  declamation,  but  belief.  This  "  terror  of 
the  Lord"  was  not  intended  to  be  defined  and  comprehended,  but 
was  to  be  left  to  those  forebodings  of  imagination  in  which  there 
can  be  no  danger  of  excess — "  Who  knoweth  the  power  of  thine 
anger?  Even  according  to  thy  fear  so  is  thy  wrath."  We  shall  not 
therefore  dwell  upon  the  duration,  or  the  nature  of  this  misery;  but 
only  remark  three  things. 

The  first  regards  the  origin  of  this  dreadful  state.  It  was  not  it 
seems  at  first  provided  for  the  human  race,  but  "  prepared  for  the 
devil  and  his  angels."  Yet  being  prepared,  the  abode  could  receive 
any  other  rebels  as  well  as  they ;  and  those  who  will  join  his  party 
in  our  world,  and  do  the  works  of  the  devil,  as  they  have  shared  in 
the  same  sin,  must  share  in  the  same  suffering  with  him  and  his 
followers.  Thus  the  sinner  renders  their  place  his  own ;  as  it  is 
said  of  Judas,  "  he  went  to  his  own  place." 

The  second  regards  the  certainty  of  the  doom.  The  denounce- 
ment is  not  an  idle  tale ;  it  is  not  the  offspring  of  the  nursery,  or  the 
creation  of  priestcraft.  The  consciences  of  men  tell  them  this,  and 
much  more  frequently  and  seriously  than  they  are  willing  to  acknow- 
ledge. The  misery  is  such,  that  if  there  was  only  a  probability,  or 
even  a  possibility  of  incurring  it,  wisdom  would  justify  a  submission 
to  ail  the  self-denial  and  sacrifices  the  Gospel  demands.  The  children 
of  this  world  act  upon  this  principle,  where  their  temporal  interests 
are  concerned.  They  throw  overboard  the  lading  of  the  vessel  when 
they  are  not  sure,  but  only  apprehensive  of  a  shipwreck :  and  yield 
to  the  painful  excision  of  a  limb  when  the  preservation  of  the  whole 
body  is  not  certain,  but  probable,  and  in  some  cases  possible.  But 
before  a  man  can  suppose  that  this  misery  is  not  possible,  and  even 
probable ;  before  he  can  question  the  certainty  of  it,  he  must  prove 
either  that  our  Lord  never  uttered  these  words  as  the  Gospel  affirms, 
or  that  if  he  did  utter  them  he  is  not  to  be  depended  upon.  But 
he  is  the  faithful  witness;  and  the  Scripture  cannot  be  broken. 
\  hat  a  task  then  has  the  infidel  to  perform  before  he  can  lay  his 
apprehensions  to  rest,  and  bid  defiance  to  this  sentence — He  must 
prove  that  the  Bible  is  a  lie,  or  Jesus  a  liar.  Men  may  be  ignorant 
of  these  things,  but  they  must  be  "  willingly  ignorant."  And  they 
cannot  be  ignorant  long.    And,  considering  the  uncertainty  of  life, 


NOVEMBER  21.  271 

how  soon,  very  soon  may  they  be  convinced  too  late  !  Hobbs  said, 
when  dying,  "  I  yield  my  body  to  the  earth,  and  my  soul  to  the  great 
perhaps."  Thistlewood  the  traitor  said  to  one  of  his  comrades  as 
he  was  ascending  the  drop,  "  We  shall  soon  know  the  great  secret" 
— He  meant,  whether  there  was  another  world ;  and  after  death  the 
judgment.  What  wretched  infatuation  to  leave  the  decision  till 
the  discovery  and  the  remedilessness  arrive  together !  It  is  hardly 
necessary  to  observe  that  the  denial  of  the  thing  will  not  disprove 
it.  Suppose  a  criminal  by  some  delusion  persuades  himself  that 
the  assize  will  not  be  kept — He  goes  on — but  while  he  is  engaged 
or  amused,  hark  !  the  trumpets  sound,  the  judge  is  entering,  and 
to-morrow  he  must  appear.  Men  may  reason,  disbelieve,  ridicule ; 
but  the  scene  neither  slumbers  nor  lingers — "  The  end  is  come  ;  the 
end  is  come." 

The  third  respects  the  character  of  those  who  fall  under  the  ma- 
lediction. And  surely  they  must  be  persons  charged  with  crimes 
too  shocking  for  human  nature  often  to  commit :  surely  they  can 
only  be  Cains,  and  Pharaohs,  and  Belshazzars,  and  Herods,  and 
Robespierres.  But  no.  They  are  not  represented  as  tyrants,  rob- 
bers, adulterers,  murderers  of  fathers  and  murderers  of  mothers. 
Many  of  them  were  free  from  what  is  commonly  called  vice.  They 
had  negative  virtues,  and  often  boasted  that  they  did  no  harm.  But 
they  led  easy  and  indolent  lives.  They  exercised  no  self-denial. 
They  made  no  sacrifices  not  only  for  God  whom  they  had  not  seen, 
but  for  their  brother  whom  they  had  seen.  They  have  judgment 
without  mercy,  because  they  showed  no  mercy.  They  had  unfeel- 
ing hearts,  and  tearless  eyes ;  their  hands  never  relieved  the  neces- 
sitous ;  their  feet  never  visited  the  door  of  affliction — It  is  the  deci- 
sion of  One  too  wise  to  be  mistaken,  and  too  faithful  to  misrepre- 
sent— "  For  I  was  an  hungered,  and  ye  gave  me  no  meat :  I  was 
thirsty,  and  ye  gave  me  no  drink  :  I  was  a  stranger,  and  ye  took 
me  not  in :  naked,  and  ye  clothed  me  not :  sick,  and  in  prison,  and 
ye  visited  me  not.  Then  shall  they  also  answer  him,  saying,  Lord, 
when  saw  we  thee  an  hungered,  or  athirst,  or  a  stranger,  or  naked, 
or  sick,  or  in  prison,  and  did  not  minister  unto  thee  ?  Then  shall 
he  answer  them,  saying,  Verily  I  say  unto  you,  inasmuch  as  ye  did 
it  not  to  one  of  the  least  of  these,  ye  did  it  not  to  me.  And  these 
shall  go  away  into  everlasting  punishment :  but  the  righteous  into 
life  eternal." 


November  21. — "  1  went  out  full,  and  the  Loiri  hath  brought  me  home  again 
empty." — Ruth  i.  21. 

These  are  the  words  of  Naomi,  who,  from  the  famine  which 
raged  in  her  own  country,  had  fled  to  Moab  for  succour,  and  had 
now  returned  back  to  her  native  place.  In  a  village  every  occur- 
rence, especially  the  coming  back  of  an  inhabitant  after  years  of 
absence,  excites  notice,  and  the  news  soon  spreads  through  the 
neighbourhood.     So  it  was  here.     The  arrival  of  Naomi,  accom- 

Eanied  with  Ruth,  her  daughter-in-law,  awakens  curiosity,  and 
uddles  together  the  rustics  in  little  groups,  pointing  with  the  fin- 
ger, and  making  remarks  and  inquiries — "  So  they  two  went  until 
they  came  to  Beth-lehem.     And  it  came  to  pass,  when  they  were 


272  NOVEMBER  21. 

come  to  Bethlehem,  that  all  the  city  was  moved  about  them ;  and 
they  said,  Is  this  Naomi?"  At  which  she  burst  into  tears,  and  said, 
"  Call  me  not  Naomi" — that  is,  pleasant;  "  call  me  Mara" — that  is, 
bitter :  "  for  the  Almighty  hath  dealt  very  bitterly  with  me — I  went 
out  full,  and  the  Lord  hath  brought  me  home  again  empty."  Whence 
we  may  observe, 

That  when  persons  go  from  home,  they  little  think  what  may  befall 
them  before  their  return.  This  will  apply  even  to  life  itself.  Some, 
like  Elimelech,  never  come  back.  An  accident  demolishes  their 
frame ;  or  a  disease  arrests  them  loo  violently  to  admit  of  their  re- 
moval :  their  relations  arrive  just  in  time  to  see  them  die,  or  they 
die  in  the  midst  of  strangers.  They  little  imagined  that  when  they 
left  their  own  door  they  were  never  to  enter  it  again ;  and  that  the 
leave  they  had  taken  of  their  family  was  a  farewell  for  ever  ! 
"  Boast  not  thyself  of  to-morrow,  for  thou  knowest  not  what  a  day 
may  bring  forth."  "  Go  to  now,  ye  that  say,  To  day  or  to-morrow 
we  will  go  into  such  a  city,  and  continue  there  a  year,  and  buy  and 
sell,  and  get  gain :  whereas  ye  know  not  what  shall  be  on  the 
morrow.  For  what  is  your  life  ?  It  is  even  a  vapour,  that  appear- 
eth  for  a  little  time,  and  then  vanisheth  away.  For  that  ye  ought 
to  say,  If  the  Lord  will,  we  shall  live,  and  do  this,  or  that." 

It  applies  also  as  to  character.  Some  have  been  converted  while 
from  home  :  they  have  met  with  a  godly  acquaintance  whose  con- 
versation, or  have  attended  an  evangelical  minister  whose  preach- 
ing has  been  useful  to  their  souls  ;  and  they  have  returned  Avith  new 
views  and  feelings,  and  have  become  all  anxious  to  bring  their  con- 
nections into  the  same  state  with  themselves.  Others,  alas !  have 
gone  out  moral  and  returned  vicious,  profaning  the  Sabbath  they 
had  once  revered  as  the  holy  of  the  Lord  and  honourable  ;  and  ridi- 
culing a  book  which  they  once  regarded  as  given  by  inspiration  of 
God.  How  many,  in  travelling,  run  uncalled  for  into  dangers ! 
And  how  necessary  is  it,  even  in  lawful,  because  necessary  jour- 
neys, to  commit  our  way  unto  the  Lord,  and  pray,  "  Lead  us  not 
into  temptation,  but  deliver  us  from  evil !" 

It  also  applies  to  our  outward  circumstances.  Some  go  out 
empty,  and  come  home  again  full.  This  was  the  case  with  Jacob. 
He  left  Beer-sheba  with  nothing  but  the  charge  and  blessing  of 
Isaac  :  and  in  his  pleading  with  God  in  his  journey,  he  only  asks 
for  bread  to  eat,  and  raiment  to  put  on,  and  a  return  to  his  father's 
house  in  peace.  But  hear  him  on  his  return:  "  with  my  staff  I 
passed  over  this  Jordan,  and  now  I  am  become  two  bands."  And 
thus  it  has  been  with  many  since.  They  set  off  with  no  raised  ex- 
pectation, and  with  no  design  formed,  excepting  to  gain  a  humble 
subsistence  :  but  difficulties  vanished  before  them  ;  the  Lord  pros- 
pered their  way;  blessed  the  labour  of  their  hands ;  and  gave  them 
power  to  get  wealth.  Others  have  gone  out  with  confidence  flat- 
tered by  the  most  pleasing  prospects.  But  every  enterprise  failed  ; 
every  dependance  gave  way ;  every  comfort  fled ;  till  they  were  left 
like  a  beacon  upon  the  top  of  the  mountain,  or  a  vessel  stranded  and 
wrecked  upon  the  shore — Therefore  we  observe  again, 

That  it  is  no  unusual  thing  for  the  same  individual  to  experience 
both  fulness  and  privation.  "  Ah,"  says  Naomi,  "  once  I  had  a  hus- 
band, now  I  am  a  widow.     Once  I  had  children,  now  I  am  child- 


NOVEMBER  21.  273 

less.  Once  I  had  importance,  now  I  am  without  influence.  Once 
I  had  substance,  now  I  am  destitute — I  went  out  full,  and  the  Lord 
hath  brought  me  home  again  empty."  Not  only  is  there  a  diversity 
of  conditions  among  men,  so  that  while  one  is  in  splendour  another 
is  in  obscurity,  and  while  one  is  rich  another  is  poor — but  the  very 
same  person  may  successively  be  distinguished  and  neglected,  be 
wealthy  and  indigent.  These  transitions  are  sometimes  gradual; 
and  sometimes  sudden  and  wholly  unlooked  for.  But  Scripture, 
and  all  history  and  observation,  more  than  remind  us  of  the  possi- 
bility of  these  changes :  and  wisdom  admonishes  us  to  improve 
them — First,  by  not  depending  upon  our  possessions  and  enjoyments. 
Shall  we  set  our  heart  on  that  which  is  not?  Secondly,  by  using 
them  liberally  while  we  have  them.  Riches  make  to  themselves 
wings,  and  flee  away  :  but,  says  an  old  writer,  we  may  clip  their 
wings  by  charity.  And  Solomon  says,  "  He  that  hath  pity  upon 
the  poor  lendeth  unto  the  Lord ;  and  that  which  he  hath  given  will 
he  pay  him  again."  So  that  not  only  is  the  principal  safe,  but  the 
interest  Divine.  "  Cast  thy  bread  upon  the  waters;  for  thou  shalt 
find  it  after  many  days.  Give  a  portion  to  seven,  and  also  to  eight  : 
for  thou  knowest  not  what  evil  shall  be  upon  the  earth."  And 
Thirdly,  by  being  prepared  for  every  vicissitude.  "  I  know,"  says 
Paul,  "how  to  be  abased,  and  how  to  abound ;  every  where  and  in 
all  things  I  am  instructed  both  to  be  full  and  to  be  hungry,  both  to 
abound  and  to  suffer  need."  It  is  one  thing  to  know  what  it  is  to 
possess,  and  what  it  is  to  lose,  and  another  to  know  how — that  is, 
how  to  behave  in  each  as  becometh  the  principles  of  a  Christian. 
It  is  a  great  thing  to  prosper  and  not  be  exalted  above  measure ;  and 
to  be  redacedwithout  being  swallowed  up  of  over  much  sorrow.  To 
be  full  and  not  deny  him,  and  say,  Who  is  the  Lord?  And  to  be 
poor,  and  not  steal  or  take  the  name  of  our  God  in  vain.  Yet  this 
is  possible  ;  and  through  the  grace  of  the  Holy  Spirit  the  soul  may 
be  braced  up  to  such  a  moral  strength  of  constitution,  as  to  brave 
any  climate  or  change  of  weather,  however  great  or  sudden. 

See  also  hoio  piety  will  acknowledge  the  hand  of  God  in  every 
event.  An  ordinary  mind  would  have  said,  "  I  went  out  full,  and 
am  come  back  empty. "•  But  Naomi  did  not  live  without  God  with 
her  in  the  world — Naomi  says,  "  I  went  out  full,  and  the  Lord  hath 
brought  me  home  again  empty."  So  Eli  said,  "  It  is  the  Lord, 
let  him  do  what  seemeth  him  good."  And  Job,  instead  of  dwelling 
on  the  Sabeans  and  the  elements,  said,  "the  Lord  hath  taken 
away.     Blessed  be  the  name  of  the  Lord." 

God  is  not  the  author  of  sin ;  but  as  to  suffering — "  Is  there  an 
evil  in  the  city  and  the  Lord  hath  not  done  it  ?"  Does  not  he  make 
darkness  as  well  as  create  light  ?  There  is  nothing  like  chance, 
especially  in  our  trials ;  neither  are  we  to  think  only  or  principally 
of  second  causes.  It  is  a  view  of  God's  agency  alone  that  can 
preserve  us,  either  from  sinning  or  sinking  in  the  day  of  adversity. 
But  the  cup  which  my  Father  giveth  me  shall  I  not  drink  it  ?  I  can 
trust  in  him — He  spared  not  his  own  Son — He  has  always  my 
welfare  at  heart — 

"  Good  when  he  gives,  supremely  good  ; 

Nor  less  when  he  denies : 
E'en  crosses  from  his  sovereign  hand 

Are  blessings  in  disguise." 


274  NOVEMBER  22. 

O  let  me  hold  communion  with  him,  not  only  in  his  word,  but  in  his 
works :  not  only  in  his  ordinances,  but  in  his  dispensations.  Let 
me  cleave  to  him  as  my  exceeding  joy,  and  my  everlasting  portion, 
in  all  the  revolutions  of  time.  And  look  forward  not  only  to  a 
pure,  but  a  permanent  state  of  blessedness — 

"All,  all  on  earth  is  shadow— all  beyond 
Is  substance.    The  reverse  is  folly's  creed. 
How  solid  all  where  change  shall  be  no  more !" 


November  22. — "  Tell  them  which  are  bidden,  Behold,  I  have  prepared  my 
dinner :  my  oxen  and  my  fatlings  are  killed,  and  all  things  are  ready :  come 
unto  the  marriage." — Matt.  xxii.  4. 

God  has  provided  for  all  his  creatures  according  to  their  kinds  : 
"  the  eyes  of  all  wait  upon  him,  and  he  giveth  them  their  meat  in 
due  season."  Man  is  a  compound  being;  for  his  body  there  is  the 
storehouse  and  wardrobe  of  nature.  But  in  all  this  there  is  nothing 
for  his  nobler  part,  the  mind.  Here  the  Gospel  comes  in  to  meet 
his  exigences — and  with  nothing  less  than  a  feast — and  while  every 
other  feast  is  for  the  body — this  is  entirely  for  the  soul. 

The  spirituality  of  this  feast  constitutes  the  excellency  of  it,  and 
at  the  same  time  accounts  for  the  neglect  of  it.  If  provision  was 
made  to  gratify  the  animal  appetites,  or  the  desire  for  worldly  riches 
and  honour,  it  would  easily  excite  attention.  But  men  are  earthly, 
and  sensual ;  they  are  governed  by  things  that  are  seen  and  temporal. 
Hence  they  hear  of  spiritual  and  everlasting  things  with  indiffer- 
ence. But  is  not  this  folly  and  madness?  Is  not  the  mind  the  man  ? 
Does  not  he  who  knew  the  value  of  the  soul  from  the  price  he  paid 
for  the  redemption  of  it,  does  not  he  ask,  "  What  is  a  man  profited 
if  he  should  gain  the  whole  world  and  lose  his  own  soul  ?  or  what 
shall  a  man  give  in  exchange  for  his  soul?" 

The  feast  here  is  not  an  ordinary  one.  It  is  a  royal  feast,  a 
royal  marriage  feast,  a  royal  marriage  feast  for  the  king's  son.  Yet 
what  may  we  look  for  in  such  a  feast  as  this,  that  is  not  to  be  found 
in  the  dispensation  of  the  Gospel  ? 

Is  it  plenitude  ?  Here  we  have  it.  We  read  of  "  abundant 
mercy" — of  "  plenteous  redemption" — of  a  Saviour  "  full  of  grace 
and  truth"— of  "  all  the  fulness  of  God."  Is  it  variety?  Here  we 
have  it.  Our  wants  and  hopes  are  not  only  numerous,  but  various  ; 
and  equally  so  are  our  supplies.  Here  is  light  for  our  darkness. 
Righteousness  for  our  guilt.  Strength  for  our  weakness.  Renova- 
tion for  the  heart.  Peace  for  the  conscience.  The  supply  of  the 
Spirit.  The  comforts  of  the  Holy  Ghost.  Is  it  richness  of  enter- 
tainment? What  else  can  be  the  meaning  of  the  expressions,  "  a 
feast  of  fat  things,  a  feast  of  wines  on  the  lees,  of  fat  things  full  of 
marrow,  of  wines  on  the  lees  well  refined  ?"  God  prepares  dainties 
for  his  guests,  and  they  are  all  supreme  in  their  kind,  and  infinitely 
expensive.  The  Jews  did  eat  angels'  food:  but  what  was  the 
manna  in  the  Desert  compared  with  the  bread  of  life  ?  He  that 
eateth  of  this  bread  shall  live  for  ever.  "Eye  hath  not  seen,  nor 
ear  heard,  neither  have  entered  into  the  heart  of  man,  the  things 
which  God  hath  prepared  for  them  that  love  him."  Is  it  fellowship  ? 
A  feast  is  not  a  private  meal,  an  individual  indulgence,  but  an  enter- 


NOVEMBER  22.  275 

tainment  designed  to  promote  friendship,  and  social  intercourse,  and 
gratification.  And  here  we  have  it.  We  are  not  solitary  partakers, 
but  have  companions  the  most  agreeable,  and  excellent,  and  nume- 
rous. We  sit  down  with  Abraham,  and  Isaac,  and  Jacob,  with 
prophets  and  apostles,  with  the  noble  army  of  martyrs ;  with  the 
general  assembly  and  church  of  the  first-born,  whose  names  are 
written  in  heaven.  Is  it  enjoyment  ?  A  man  at  a  feast  discharges 
himself  from  anxieties,  and  gives  up  himself  to  pleasure  and  delight 
— "  a  feast  is  made  for  laughter."  "  Joy  becomes  a  feast,"  and  is 
promoted  by  it.  But  no  pleasure,  no  delight  can  resemble  that 
which  results  from  an  experience  of  Divine  grace.  "  Blessed  is  the 
people  that  know  the  joyful  sound."  Wliat  a  contrast  between 
them  and  others !  "  Behold,  my  servants  shall  eat,  but  ye  shall  be 
hungry  :  behold,  my  servants  shall  drink,  but  ye  shall  be  thirsty  : 
behold,  my  servants  shall  rejoice,  but  ye  shall  be  ashamed :  behold, 
my  servants  shall  sing  for  joy  of  heart,  but  ye  shall  cry  for  sorrow 
of  heart,  and  shall  howl  for  vexation  of  spirit." 

Yet  it  is  lamentable  to  think  that,  though  all  things  are  ready, 
and  all  are  invited  to  the  feast,  many  make  light  of  it,  and  go  their 
way.  We  are  therefore  commanded  to  "  compel"  you  to  come  in, 
that  the  house  may  be  filled.  Not  that  violence  is  to  be  employed. 
The  compulsion  is  to  be  suited  to  a  rational  nature  ;  and  therefore  to 
consist  only  of  the  urgency  of  persuasion  by  argument  and  motive. 
And  here  the  difficulty  lies  not  in  convincing  the  judgment — since 
no  one,  unless  an  infidel,  will  deny  the  propriety  of  complying  with 
this  call  at  some  time — but  not  at  present.  Go  thy  way,  therefore 
at  this  time  you  really,  if  not  verbally,  say  to  the  importunity,  when 
I  have  a  more  convenient  season  I  will  send  for  thee.  But  is  not 
this  delay  and  postponement  infinitely  dangerous  }  Your  season, 
your  only  season,  is  rapidly  passing  away.  How  soon  will  the 
bridge  be  drawn,  and  the  door  be  shut !  And  then  the  things  which 
belong  to  your  peace  will  be  hid  from  your  eyes.  Admitting  that 
according  to  your  present  feelings  you  are  resolved  to  seek  at  some 
future  period,  that  period  may  never  come.  Sickness  is  not  always 
the  forerunner  of  death.  The  disease  too  may  render  you  incapable 
of  thought  and  then  your  purposed  repentance  will  be  impracticable. 
Impracticable  it  will  always  be  unless  the  Spirit  of  God  works  in 
you  ;  but  if  ycu  resist  his  strivings  now,  what  right  have  you  to 
expect  that  he  will  return  then,  and  by  the  most  wonderful  operation 
conquer  your  inveterate  indisposition  '? 

Yea,  the  procrastination  is  as  unreasonable  as  it  is  dangerous. 
Your  compliance  is  as  necessary  to  your  living  comfortably  as  to 
your  dying  safely.  Though  the  happiness  of  those  who  receive 
Christ  Jesus  the  Lord  is  completed  above,  it  is  begun  below.  They 
have  many  present  attainments.  They  do  enter  into  rest.  Their 
souls  are  satisfied  as  with  marrow  and  fatness.  The  Lord  is  their 
shepherd.  To  him  they  have  committed  all  their  concerns.  All 
that  is  really  good  for  them  is  secured  by  his  power,  love,  and  pro- 
mise. Their  tormenting  fears  are  removed.  Their  vain  and  rest- 
less desires  are  subdued.  They  have  indeed  their  afflictions,  but 
these  are  sanctified  and  softened ;  and  in  a  little  time  all  tears  shall 
be  wiped  from  their  eyes.  Can  you  imagine  that  God  will  suffer  his 
enemies  to  be  more  happy  than  his  friends?     Can  a  persuasion  that 


276  NOVEMBER  23. 

God  is  your  Father,  and  death  your  deliverer,  and  heaven  your 
home,  tend  to  make  you  less  happy  1  What  has  the  world  done  for 
you  ?  Have  you  not  found  the  way  of  transgressors  hard  ?  For- 
sake the  foolish  and  live.  All  is  "  prepared"  for  you— God  is  ready 
to  receive  you,  angels  are  ready  to  rejoice  over  you,  believers  are 
ready  to  hail  you— "  All  things  are  ready— Come  unto  the  marriage." 


November  23.— "He  that  doeth  truth  cometh  to  the  light,  that  his 
deeds  may  be  made  manifest,  that  they  are  wrought  in  God."— John  iii.  21. 

Of  the  individual  here  spoken  of,  the  character,  the  business, 
and  the  aim  are  all  very  instructive  and  improving. 

What  is  his  character  1  "  He  doeth  truth."  It  is  not  said  he 
readeth  truth,  heareth  truth,  speaketh  truth,  but  doeth  truth.  Doing 
truth  is  rather  a  peculiar  expression ;  and  the  question  is  how  truth 
is  to  be  here  understood.  Now  there  is  the  truth  of  doctrine,  and  the 
truth  of  sincerity. 

He  doeth  truth  according  to  the  former  of  these  who  pays  it  prac- 
tical attention.  In  this  case  the  truth  is  the  word  of  God,  which 
is  filled,  not  with  curious  speculations,  but  matters  of  unspeakable 
importance;  and  designed  not  to  inform  our  judgments  only,  but  to 
sanctify  and  govern  our  hearts  and  lives.  Hence  it  is  called,  "  the 
way  of  truth,"  because  it  is  something  in  which  we  are  to  walk  : 
we  frequently  read  of  "walking  in  the  truth."  "If  ye  know  these 
things,"  says  our  Saviour,"  happy  are  ye  if  ye  do  them :"  and  he  com  • 
pares  the  man  who  heareth  his  sayings  and  doeth  them  not  to  a  fool 
who  builds  his  house  upon  the  sand  and  is  ruined  by  the  storm. 
The  Apostle  speaks  of  "  the  work  of  faith  ;"  and  tells  us  the  word 
of  God  "  worketh  effectually  in  them  that  believe."  The  whole  of 
it  is  a  doctrine  "  according  to  godliness."  No  part  of  it  can  be 
uninfluential  when  properly  regarded.  Its  threatenings  are  designed 
and  adapted  to  awaken  our  fear.  Its  promises  are  to  excite  our 
hope.  It  is  needless  to  mention  its  commands — these  can  be  given 
for  no  other  purpose  than  to  be  obeyed.  And  are  we  not  command- 
ed to  forsake  the  world,  to  deny  ourselves,  to  take  up  our  cross,  to 
follow  the  Saviour,  to  go  forth  to  him  without  the  camp  bearing  his 
reproach,  and  when  we  have  done  all  to  say  we  are  unprofitable 
servants,  and  to  look  for  the  mercy  of  our  Lord  Jesus  Christ  unto 
eternal  life  ?     And  he  that  doeth  this  doeth  truth. 

He  doeth  truth  according  to  the  latter  of  these  who  acts  consis- 
tently with  his  convictions  of  it.  There  are  many  who  resist  their 
belief;  or,  as  the  Apostle  says,  "  hold  the  truth  in  unrighteousness :" 
the  word  is,  imprison  it.  They  will  not  suffer  it  to  enter  their  tem- 
pers, and  sway  their  conduct.  They  believe  that  the  world  is  vanity 
and  vexation  of  spirit,  and  the  belief  is  true,  yet  it  does  not  induce 
them  to  forsake  it.  They  believe  that  the  worship  of  God  in  their 
families  is  a  duty,  and  the  belief  is  true,  yet  they  neglect  it.  The 
same  may  be  said  of  a  thousand  other  things.  But  the  man  that 
doeth  truth  gives  up  himself  to  his  convictions,  and  follows  them 
whithersoever  they  lead  him,  regardless  of  consequences.  He  may 
have  little  knowledge  for  the  time,  but  he  conforms  to  it ;  for  sin- 
cerity cannot  consist  with  the  omission  of  any  known  duty,  or  the 
indulgence  of  any  known  sin.     Nathanael  was  the  very  man  in  our 


NOVEMBER  23.  277 

text ;  and  therefore  our  Lord  said  of  him,  "  Behold  an  Israelite 
indeed,  in  whom  is  no  guile."  He  had  laboured  under  considerable 
mistakes  ;  but  he  loved  retirement,  and  had  been  alone  praying  to  be 
made  wise  unto  salvation.  He  had  little  light,  but  he  sought  for 
more;  he  was  open  to  advice  and  reproof;  he  complied  with 
Philip's  invitation,  "Come  and  see"  for  thyself;  and  upon  our 
Saviour's  intimation,  "  When  thou  wast  under  the  fig  tree  I  saw 
thee,"  he  exclaimed,  "  Thou  art  the  Son  of  God,  thou  art  the  King 
of  Israel" — And  upon  this  Jesus  promised  to  show  him  "  greater 
things  than  these." 

There  are  some  who  are  not  equally  prudent  and  kind.  They 
are  not  tender  of  persons  who  cannot  for  the  time  go  all  their  lengths. 
Yet  were  not  they  led  into  their  present  views  step  by  step  ?  Have 
they  not  been  for  years  learning  what  they  do  not  yet  sufficiently 
understand  ?  And  do  they  wonder  that  others  are  not  completely 
initiated  in  a  few  days  or  weeks  ?  What  a  difference  is  there  between 
the  dawn  and  the  day  !  and  yet  is  not  the  one  the  beginning  and 
the  pledge  of  the  other  ?  And  "  the  path  of  the  just  is  as  the  shin- 
ing light  that  shine th  more  and  more  unto  the  perfect  day."  And 
"  then,"  says  the  prophet,  "shall  we  know,  if  we  follow  on  to  know 
the  Lord  :  his  going  forth  is  prepared  as  the  morning ;  and  he  shall 
come  unto  us  as  the  rain,  as  the  latter  and  former  rain  unto  the 
earth."  If  I  see  a  man  convinced  of  sin,  humbled  under  a  sense  of 
his  unworthiness,  delivered  from  the  spirit  of  the  world,  and  seriously 
engaged  in  the  use  of  the  means  of  grace,  let  me  not  be  harsh  because 
he  feels  some  doubts  and  difficulties  from  which  others  are  now 
delivered :  let  me  affectionately  admonish  him,  as  far  as  he  has 
already  attained,  to  walk  by  the  same  rule,  and  mind  the  same  thing, 
assured  that  if  in  any  thing  else  he  be  otherwise  minded,  God  shall 
reveal  even  this  unto  him  in  his  own  time,  and  way,  and  degree. 
Let  me  not  engage  him  in  angry  disputes,  or  force  upon  him  the 
deep  things  of  God  which  he  is  unprepared  to  receive  ;  but  leave 
him  for  time,  and  observation,  and  experience  to  enlarge  his  views, 
and  be  willing  to  teach  him  as  he  is  able  to  hear  it.  Paul  gave  strong 
meat  to  them  that  were  of  full  age,  and  who  by  reason  of  use  had 
their  senses  exercised  to  discern  both  good  and  evil :  but  he  fed 
babes  with  milk — Some  give  babes  strong  meat,  yea,  and  even  the 
bones  of  controversy  ! 

It  is  well  for  persons  to  try  their  ground,  and  to  feel  their  own 
way ;  and  he  walketh  surely  that  walketh  uprightly ;  and  he  that 
doth  his  will  shall  know  of  the  doctrine  whether  it  be  of  God. 
Some  of  the  most  eminent  characters  that  have  adorned  the  Church 
attained  their  evangelical  sentiments  by  degrees,  and  principally 
derived  them  from  experience.  The  changes  in  nature  are  gradual ; 
the  seasons  melt  into  each  other  ;  there  are  no  disruptions.  There 
also  tilings  are  slower  in  their  growth  in  proportion  to  their  value. 
The  oak,  the  king  of  the  forest,  does  not  shoot  up  all  at  once  like 
nettles  and  reeds.  The  mushroom  is  the  vegetation  of  a  night — 
We  are  not  fond  of  mushroom-converts.  We  have  never  been 
taught  by  the  result  to  admire  those  who  instantly  become  so  wise, 
talkative,  disputatious,  and  decisive.  Their  knowledge  gets  dan- 
gerously in  advance,  while  its  companions  and  guardians,  experience^ 
ami  practice,  are  left  so  far  behind.     The  knowledge  they  boast  of 

Vol.  II.  24 


278  NOVEMBER  24. 

is  like  the  head  of  a  rickety  child,  too  large  for  the  other  parts  of 
the  body  ;  it  is  the  effect  not  of  strength,  but  of  weakness  and  dis- 
ease ;  and  by  destroying  proportion,  is  not  a  beauty,  but  a  deformity. 
Whatever  be  the  defects  of  him  that  doeth  truth,  he  may  be  known 
by  this— If  he  has  not  the  light,  uhe  cometh  to  the  light." 


November  24.—"  He  that  doeth  truth  cometh  to  the  light,  that  his  deeds 
may  be  made  manifest  that  they  are  wrought  in  God." — John  iii.  21. 

What  is  his  business  ? 

"  He  cometh  to  the  light."  He  is  not  averse  to  it.  He  is  not 
afraid  of  it.  Why  should  he  wish  to  shun  it  ?  It  is  for  the  thief, 
the  murderer,  the  adulterer,  to  feel  the  morning  as  the  shadow  of 
death  ;  not  the  man  who  is  honestly  going  forth  to  his  work  and  to 
labour  until  the  evening.  "  If,"  says  the  man  that  is  upright  in  the 
way — "  if  I  am  not  right,  I  wish,  above  all  things,  to  be  right,  and 
to  be  led  into  all  truth.  Hide  nothing  from  me.  Where  my  soul 
and  eternity  are  concerned  I  dread  delusion.  I  cannot  bear  uncer- 
tainty. Let  me  come  to  the  light.  And  how  does  he  this  ?  He 
does  it  five  ways. 

He  comes  to  the  light  by  self-inspection.  There  are  cases  in 
which  he  will  more  solemnly  and  expressly  examine  himself:  such 
as  the  close  of  the  year  ;  and  when  he  is  approaching  the  table  of 
the  Lord ;  and  when  under  those  events,  which  are  called  by  the 
sacred  writers  trials,  because  they  are  intended  to  show  us  what 
manner  of  spirit  we  are  of.  But  he  will  be  habitually  a  self-observer, 
and  will  look  not  only  at  his  actions,  but  especially  at  his  motives 
and  the  state  of  his  heart. 

He  comes  to  the  light  by  attention  to  the  Scriptures.  To  their 
decisions,  and  counsels,  and  reproofs,  he  endeavours  to  lay  himself 
fairly  open.  And  instead  of  turning  away  from  those  parts  which 
more  particularly  bear  upon  his  own  office  and  condition,  towards 
them  he  will  look  more  frequently  and  fully.  "  Am  I  a  parent  ? 
Am  I  a  member  of  a  church  ?  Am  I  poor  ?  Am  I  prosperous  ? 
Lord,  what  wilt  thou  have  me  to  do  ?" 

He  comes  to  the  light  by  hearing  the  word  preached.  The 
minister  is  to  take  forth  the  precious  from  the  vile ;  to  discriminate 
characters,  to  divide  the  word  of  truth,  and  to  give  to  every  hearer 
his  appropriate  encouragement  or  censure.  And  he  that  doeth  truth 
will  receive  his  words  with  meekness.  He  will  not  try  to  bribe  the 
prophet,  or  desire  him  to  prophesy  smooth  things.  He  will  not  be 
offended  because  the  preacher  is  faithful ;  but  will  say  to  him,  as 
Eli  did  to  Samuel,  who  had  received  a  message  from  God  concern- 
ing him,  "  What  is  the  thing  that  the  Lord  hath  said  unto  thee  ? 
I  pray  thee  hide  it  not  from  me :  God  do  so  to  thee,  and  more  also, 
if  thou  hide  any  thing  from  me  of  all  the  things  that  he  said  unto 
thee."  Such  a  man  is  likely  to  apply  too  much  to  himself  rather 
than  too  little.  And  this  will  commonly  be  the  case  with  regard  to 
those  things  which  are  said  to  unmask  hypocrites,  and  to  exclude 
the  usurpers  of  religious  privileges.  It  is  not  easy,  says  Bishop 
Hall,  to  beat  out  the  dogs  without  making  the  children  cry. 

He  cometh  to  the  light  by  religious  intercourse.  "  They  shall 
ask  the  way  to  Zion  with  their  faces  thitherward."     And  whom 


NOVEMBER  25.  279 

can  they  better  consult,  than  those  who  know  the  way.  not  from 
maps  and  books  only,  but  from  having,  and  some  of  them  a  long 
time,  travelled  in  it  themselves.  They  feel  an  interest  in  such 
inquiries,  and  will  be  sure  to  sympathize  with  them ;  and  will  be 
able  to  solve  many  a  doubt,  and  remove  many  a  fear.  They  can 
speak  from  their  own  experience.  And  blessed  be  God  there  are 
few  neighbourhoods  now  in  which  such  helpers  as  these  are  not  to  be 
found — and  the  Lord  add  to  his  people,  how  many  soever  they  be, 
a  hundred-fold  ! 

Above  all,  he  doth  this  by  prayer ;  humble,  and  earnest,  and  per- 
severing prayer,  for  divine  teaching.  This  is  indeed  coming  to  the 
light ;  it  is  coming  to  the  fountain  of  light,  coming  to  "  the  Father 
of  lights,"  from  whom  every  good  and  every  perfect  gift  descends.  He 
will  convince  us  that  the  way  of  man  is  not  in  himself,  and  that  no 
means,  however  good  in  themselves,  can  render  needless  his  own 
agency.  But  none  teacheth  like  him.  He  can  make  the  very  deaf 
to  hear,  and  the  blind  to  see.  Under  the  influence  of  his  direction, 
the  wayfaring  man,  though  a  fool,  shall  not  err  therein.  Happy 
they  who  are  brought  to  his  feet,  and  are  crying  from  the  heart, 
"  Lead  me  in  thy  truth,  and  guide  me  ;  for  thou  art  the  God  of  my 
salvation,  on  Thee  do  I  wait  all  the  day."  "  Search  me,  O  God, 
and  know  my  heart :  try  me,  and  know  my  thoughts :  and  see  if 
there  be  any  wicked  way  in  me,  and  lead  me  in  the  way  everlast- 
ing." They  will  not,  they  cannot  seek  him  in  vain.  He  has  said, 
and  the  Scripture  cannot  be  broken,  "  If  any  of  you  lack  wisdom, 
let  him  ask  of  God,  that  giveth  to  all  men  liberally,  and  upbraideth 
not ;  and  it  shall  be  given  him."  "  If  ye,  being  evil,  know  how  to 
give  good  gifts  unto  your  children ;  how  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit  to  them  that  ask  him  ?" 


November  25. — "He  that  doeth  truth  cometh  to  the  light,  that  his  deeds 

MAY  BE  MADE  MANIFEST,  THAT  THEY  ARE  WROUGHT  IN  GOD." — John  iii.  21. 

What  is  his  aim  ? 

"  That  his  deeds  may  be  made  manifest,  that  they  are 
wrought  in  God." 

The  aim  is  personal :  "  His  deeds."  There  are  some  who  live 
much  abroad,  and  are  eager  to  pry  into  the  affairs  and  condition  of 
others,  and  it  extends  even  to  their  religious  concerns.  But  we  are 
commanded  to  "  commune  with  our  own  hearts."  When  our  Lord 
had  foretold  the  duty  and  destiny  of  Peter,  Peter  should  have  in- 
stantly prayed,  "  Lord,  prepare  me  for  all  thy  will ;"  but  instead  of 
this  he  asks  concerning  John,  "  Lord,  and  what  shall  this  man  do  ?" 
But  our  Saviour,  far  from  encouraging  such  curiosity,  said,  "What 
if  I  will  that  he  tarry  till  I  come  ?  What  is  that  to  thee  ?  Follow 
thou  me."  Many,  it  is  to  be  feared,  in  reading  and  hearing,  think 
more  of  others  than  of  themselves ;  but  we  should  endeavour  to 
bring  home  the  subject,  whatever  it  be,  to  our  own  souls — "  Am  I 
neglecting  this  duty  ?  Do  I  stand  exposed  to  this  threatening  ?  Am 
I  the  heir  of  this  promise  ?  Have  I  any  part  or  lot  in  this  matter  ? 
Is  my  heart  right  in  the  sight  of  God  V  This  is  the  case  with  the 
man  that  "  doeth  truth  and  cometh  to  the  light." 

The  aim  is  practical :  that  "  his  deeds" — Not  his  opinions  and 


280  NOVEMBER  25. 

sentiments  only  or  principally.  They  are  indeed  of  importance, 
and  he  will  be  concerned  to  have  them  in  accordance  with  the 
Scripture :  but  if  a  man  does  not  in  his  inquiry  go  beyond  the  deter- 
mination of  the  orthodoxy  of  his  creed  he  forgets  that  the  devils  also 
believe  and  tremble.  He  forgets  that  faith  without  works  is  dead, 
being  alone.  "  Can  faith  save  him?" — Yes;  but  not  such  faith  : 
and  this  was  the  meaning  of  the  Apostle.  The  faith  that  saves,  as 
he  observes,  shoivs  itself  by  its  works.  It  works  by  love ;  it  purifies 
the  heart ;  it  overcome th  the  world.  Real  believers  stand,  walk, 
live  by  faith.  We  therefore  must  look  after  the  influences  and 
effects  of  the  truth  as  it  is  in  Jesus  :  we  must  remark  our  deeds,  our 
actions,  conduct,  course  of  life.  If  we  know  these  things,  happy  are 
we  if  we  do  them — By  this  our  state  and  character  are  to  be  evinced  : 
"  In  this  the  children  of  God  are  manifest,  and  the  children  of  the 
devil :  whosoever  doeth  not  righteousness  is  not  of  God,  neither  he 
that  loveth  not  his  brother." 

The  aim  is  important :  "  That  his  deeds  may  be  made  manifest, 
that  they  are  wrought  in  God."  That  is,  whether  they  are  the 
mere  produce  of  nature,  or  the  genuine  effects  of  Divine  grace.  Here 
it  is  admitted  as  a  principle  that  the  religion  of  a  Christian  is  not 
self-derived,  but  springs  from  a  Divine  source.  How  can  it  be 
otherwise?  Who  can  bring  a  clean  thing  out  of  an  unclean  ?  The 
stream  cannot  rise  higher  than  the  fountain :  no  effect  can  exceed 
its  cause,  in  any  thing.  That  which  is  of  the  flesh  is  flesh  :  but 
that  which  is  spiritual  must  be  of  the  Spirit.  Accordingly  God  has 
promised  to  put  his  Spirit  within  his  people  :  and  to  this  every  thing 
good,  either  possessed  or  done  by  them,  is  ascribed — They  are  his 
workmanship — This  people,  says  he,  have  I  formed  for  myself,  they 
shall  shew  forth  my  praise. 

And  behold  the  grand  point  to  decide.  It  would  indeed  be  absurd 
to  press  some  of  you  to  determine  this  thing.  It  is  obvious  already 
that  your  deeds  are  not  wrought  in  God.  You  can  feel  no  uncer- 
tainty in  your  minds  concerning  it.  You  must  be  sure  that  your 
disregard  of  private  prayer,  your  neglect  of  family  worship,  your 
violations  of  the  Sabbath,  your  intemperance,  pride,  covetousness, 
and  revenge,  cannot  come  from  the  Spirit  of  him  that  calleth  you. 

But  some  persons  make  pretensions  to  piety  who  would  do  well  to 
inquire — whether  there  is  any  thing  in  their  religion  that  requires  or 
bespeaks  a  Divine  agency.  For  surely  they  may  have  a  form  of 
knowledge,  or  a  form  of  godliness,  they  may  come  to  his  house  and 
honour  him  with  their  lips,  they  may  pray  without  desire,  and  sing 
without  praise,  without  having  the  Spirit  of  the  living  God  dwelling 
in  them.  Are  Ave  not  only  convinced,  but  converted  ?  Not  only  re- 
formed, but  renovated  ?  Not  only  excited  in  our  passions,  but  trans- 
formed by  the  renewing  of  the  mind  ?  Have  we  not  only  another 
heart,  but  a  new  one  ?  Do  we  differ  not  only  from  others,  but  from 
our  former  selves  ?  Do  we  worship  God  in  the  spirit,  and  rejoice  in 
Christ  Jesus,  and  have  no  confidence  in  the  flesh  ?  Do  we  bear  any 
of  the  unerring  features  of  the  household  of  faith  ?  Do  we  feel  like 
them?  Are  our  joys,  and  sorrows,  and  hopes,  and  fears,  the  same 
with  theirs  who  are  led  by  the  Spirit  of  God  and  are  the  sons  of  God  ? 
Are  we  running  with  them  in  the  race  that  is  set  before  us  ?  and 
fighting  with  them  the  good  fight  of  faith  ? 


NOVEMBER  26.  281 

How  much  depends  upon  the  decision  !  It  involves  the  glory  of 
God.  For  we  cannot  praise  him  for  doing  what  we  think  he  has 
not  done,  or  conferring  what  we  think  he  has  not  conferred.  We 
may  bless  him  for  the  exercise  of  his  patience,  and  for  favouring  us 
with  space  for  repentance,  and  the  means  of  grace ;  but  this  is  not 
the  glowing  gratitude  of  the  man  who  can  say,  "  Thou  hast 
wrought  all  our  works  in  us."  It  also  must  affect  our  own  comfort : 
according  to  the  words  of  the  Apostle ;  "  Let  every  man  prove  his 
own  work,  and  then  shatl  he  have  rejoicing  in  himself  alone,  and 
not  in  another."  The  joy  does  not  arise  from  the  consciousness  of 
his  being  the  author  of  the  work,  but  the  subject  of  it :  it  is  his 
"  own  work,"  not  as  it  is  wrought  by  him,  but  in  him.  And  how 
delightful,  how  animating  must  the  persuasion  of  this  Divine  reality 
prove  !  And  what  may  we  not  expect  from  the  experience  of  it ! 
"  Now  he  that  hath  wrought  us  for  the  self-same  thing  is  God,  who 
hath  also  given  unto  us  the  earnest  of  the  Spirit." 

The  decision  is  not  more  important  than  it  is  possible.  We  are 
commanded  to  seek  it.  We  are  provided  with  all  the  means  and 
assistances  essential  to  the  attainment.  The  very  anxiety  to  deter- 
mine is  a  token  for  good  ;  and  is  here  made  by  our  Lord  himself  to 
characterize  the  subject:  "  He  that  doeth  truth  cometh  to  the  light, 
that  his  deeds  may  be  made  manifest,  that  they  are  wrought  in  God." 


November  26. — "  I  shall  be  satisfied.'' — Psalm  xvii.  15. 

The  Lord's  people  are  not  strangers  to  satisfaction  now.  We 
read  of  their  being  satisfied  early  with  his  favour  ;  satisfied  with  his 
goodness  ;  abundantly  satisfied  with  the  fatness  of  his  house.  But 
this  is  true  only  in  degree :  that  is,  they  are  satisfied,  compared  with 
what  others  feel,  and  with  what  they  themselves  once  felt.  They 
have  found  the  supreme  good,  and  they  desire  nothing  beyond  it — 
But  they  desire  more  of  it — They  long  to  know  their  Lord  and 
Saviour  more  clearly,  to  resemble  him  more  fully,  to  enjoy  him  more 
entirely.  David  therefore  speaks  of  his  satisfaction  as  future  ;  and 
not  only  mentions  the  source  of  it ;  "1  will  behold  thy  face  in 
righteousness  ;"  but  fixes  the  period  :  "  I  shall  be  satisfied,  when  I 
awake  with  thy  likeness." 

Here  we  see,  shall  I  say — the  insatiable  ambition  religion  inspires. 
What  an  enlargedness  of  views  and  feelings  do  the  subjects  of  Divine 
grace,  experience !  so  that  they  not  only  pass  by,  as  beneath  their  atten- 
tion, what  mortals  idolize,  but  soar  beyond  all  that  God  himself  has 
done  for  them  here,  content  with  nothing  short  of  his  full  vision  and 
likeness  in  heaven ;  keeping  on  the  wing,  and  continuing  all  manner 
of  search,  till  they  reach  a  rest  and  a  prize  so  distant  and  so  infinite  ! 
And  we  have  witnessed  this  grandeur  and  elevation  of  soul,  even  in 
the  humblest  walks  of  pious  life.  The  rude  mechanic,  and  the  illi- 
terate ploughman,  though  incapable  of  constructing  the  poetry,  have 
felt  all  the  sentiment  of  the  poet — 

"  He  by  himself  hath  sworn, 
I  on  his  oath  depend ; 
I  shall,  on  eagle  wings  upborne, 

To  heaven  ascend  : 
I  shall  behold  his  face, 
I  shall  his  power  ad  ore  ; 
And  sing  the  wonders  of  his  love, 
For  evermore." 
24* 


282  NOVEMBER  26. 

How  mean-spirited  are  the  aims  and  taste  of  the  worldly  hero  and 
philosopher,  compared  with  this  ! 

Here  we  behold  the  excellency  of  the  soul.  It  is  the  prerogative 
of  man  only  to  be  capable  of  such  sublime  satisfaction.  But  he  was 
made  for  it ;  and  his  destination  explains  the  enigma  he  now  pre- 
sents.  Detached  from  this  prospect,  his  greatness  would  be  inexpli- 
cable. He  would  seem  a  vessel  freighted  at  an  incalculable  expense, 
for  an  important  enterprise,  and  as  if  designed  to  sail  an  immense 
voyage,  only  to  cruise  a  few  leagues  and  a  few  days,  and  then  founder 
and  be  lost.  Other  creatures  have  a  good  suited  to  their  nature,  and 
they  partake  of  it,  and  look  no  further,  but  are  satisfied.  Is  man 
satisfied  ?  He  has  faculties  which  carry  him  beyond  the  limits  of 
his  condition.  He  has  an  imagination  which  nothing  can  realize. 
He  feels  desires  and  expectations  which  nothing  fulfils.  He  is  struck 
with  novelty,  and  pleased  with  diversions;  but  these,  after  a  while, 
lose  their  charm ;  and  by  the  time  he  has  reached  sixty  or  seventy, 
he  seems  to  have  run  his  round,  and  feels  an  ennui  irksome  and 
intolerable,  unless  he  is  animated  by  the  spirit  of  our  text.  This 
would  explain,  and  relieve,  and  enliven  all,  by  showing  him  that  the 
present  is  only  the  threshold  of  existence  ;  that  he  is  now  only  in  a 
state  of  instruction  and  discipline ;  that  nothing  is  designed  to  detain 
him  here;  that  this  is  only  a  passage  to  the  home  of  his  heart  and  his 
portion  for  ever. 

But  what  a  view  does  it  give  us  of  his  blessedness,  that  it  can, 
that  it  will  satisfy  every  longing  of  the  soul  itself!  Here  two 
things  will  serve  additionally  to  enhance  its  greatness.  Our  capaci- 
ties will  be  amazingly  enlarged  hereafter  to  what  they-  now  are. 
Men  who  have  put  away  childish  things  require  far  more  to  satisfy 
them  than  is  necessary  for  infants.  We  should  think  highly  of  any 
thing  that  would  satisfy  such  minds  as  Newton's  and  Bacon's.  But 
the  least  in  the  kingdom  of  heaven  will  be  greater  than  they.  Then 
we  must  think  of  the  duration  of  the  pleasure.  Many  things  will 
satisfy  for  a  while  ;  but  here  are  thousands  of  ages  to  be  provided  for. 
What  discoveries  and  employments,  what  acquisitions  and  enjoy- 
ments must  those  be,  which  will  yield  undeclining  satisfaction  for 
ever  and  ever  ! 

What  do  you  think  of  this  ?  Is  not  such  a  prospect  inviting  ? 
Does  any  thing  here  satiate  the  hunger  and  thirst  of  the  mind  ? 
Do  you  not  feel  vanity  in  every  success,  as  well  as  vexation  of 
spirit  in  every  disappointment?  Yet  this  is  your  best  condition — It  is 
all  the  happiness  you  will  know  if  you  die  out  of  Christ.  You  will 
then  awake  ;  but  it  will  be  to  know  the  reality  of  the  blessedness  of 
which  we  speak — to  know  that  you  have  lost  it — lost  it  for  ever — 
and  lost  it  for  nothing.  You  will  therefore  awake  to  everlasting 
shame  and  contempt. 

But  as  for  you,  ye  heirs  of  glory,  turn  the  prospect  of  this  satis- 
faction  to  your  advantage.  For  which  purpose — First,  make  it 
sure.  Secondly,  keep  it  clear.  Thirdly,  bring  it  near.  Fourthly, 
use  it  daily.  Carry  it  into  your  religious  duties;  it  will  enliven  you. 
Carry  it  into  your  trials  ;  it  will  sustain  you.  Carry  it  into  the 
valley  of  the  shadow  of  death ;  it  will  comfort  you.  A  notion  for- 
merly prevailed,  that  if  a  man  travelled  with  a  myrtle  wand  in  his 
hand,  he  would  feel  no  fainting  or  weariness.     Here  is  the  reality 


NOVEMBER  27.  283 

of  the  fiction — This  hope  is  the  true  myrtle  staff.  Take  it  con- 
stantly along  with  you :  and  you  will  renew  your  strength — you 
will  run  and  not  be  weary,  and  walk.and  not  faint. 


November  27. — "  He  knoweth  the  way  that  1  take.'' — Job  xxiii.  10. 

This,  under  the  dark  and  distressing  dispensation  with  which  he 
was  exercised,  afforded  Job  relief  and  satisfaction — The  knowledge 
of  his  covenant  God  and  Father:  "He  knoweth  the  way  that  I 
take."  But  what  are  we  to  understand  by  this  knowledge  ?  Acquaint- 
ance and  approbation. 

First,  acquaintance.  So  he  knoweth  the  way  that  his  people  take : 
and  so  he  knoweth  also  the  way  that  others  take.  But  they  do  not  deem 
this  a  privilege  ;  yea,  it  is  an  irksome  and  fearful  reflection  ;  and 
therefore  instead  of  having  recourse  to  it  for  consolation  they  endea- 
vour to  banish  it  from  their  minds.  "  For  he  that  doeth  evil  hateth 
the  light,  neither  cometh  to  the  light,  lest  his  deeds  should  be  reprov- 
ed." "  But  he  that  doeth  truth  cometh  to  the  light."  He  feels  plea- 
sure in  the  thought  "Thou  God  seest  me."  Not  that  he  is  so  vain 
and  ignorant  as  to  imagine  that  he  can  bear  censureless  the  gaze  of 
Omniscience  ;  far  from  it :  he  is  conscious  that  God  will  see  much 
that  is  amiss  in  him — but  he  is  conscious  too,  that  God  himself  will 
see  nothing  wrong  in  him  which  he  does  not  wish  to  have  rectified. 
"  [  must  be  cured ;  and  he  alone  can  heal  me;  and  therefore  I  rejoice 
that  his  knowledge  prepares  him  to  deal  unerringly  with  me ;  and 
therefore  I  can  pray,  See  if  there  be  any  ^wicked  way  in  me,  and 
lead  me  in  the  way  everlasting." 

And  as  this  relieves  him  with  regard  to  his  experience,  so  it  com- 
forts him  with  regard  to  his  outward  condition  and  circumstances  in 
the  world.  He  telleth  all  my  wanderings.  He  knoweth  all  my 
walking  through  this  great  wilderness.  He  sees  all  my  dangers, 
and  can  defend  and  guide  me.  I  know  not  the  way  that  I  take,  but 
he  knoweth  it,  and  my  welfare  depends  upon  his  knowledge,  not 
mine.  He  is  now  bringing  the  blind  by  a  way  that  they  know  not, 
and  is  leading  them  in  paths  that  they  have  not  known ;  and  he 
will  make  darkness  light  before  them,  and  crooked  things  straight : 
these  things  will  he  do  unto  them  and  not  forsake  them.  All  is 
now  perfectly  clear  to  him ;  and  I  can  trust  him  when  he  says,  And 
thou  shalt  know  hereafter. 

There  is  also  another  case.  "Am  I  misunderstood  by  friends, 
and  reproached  by  enemies,  while  acting  conscientiously  and  up- 
rightly ?  How  pleasing  is  it  to  turn  from  creatures  so  liable  to  err, 
and  appeal  to  him  who  searcheth  the  heart,  and  discerns  our  motives 
and  aims  !  My  witness  is  in  heaven,  and  my  record  is  on  high." 
"  Let  my  sentence  come  forth  from  thy  presence ;  let  thine  eyes 
behold  the  things  that  are  equal" — "  He  knoweth  the  way  that  I  take." 

Secondly,  approbation.  Thus  "  he  knoweth  the  way  of  the  righ- 
teous," but  does  not  know  the  way  of  the  ungodly.  "  For  the  way 
of  the  ungodly  shall  perish  ;"  he  "is  angry  with  the  wicked  every 
day."  But  if  any  man  love  God,  the  same  is  known  of  him. 
The  Lord  takes  pleasure  in  them  that  fear  him.  The  words  of  their 
mouths  and  the  meditations  of  their  hearts  are  acceptable  in  his 
sight.     And  that  Job  here  peculiarly  intends  approbation  as  obvious 


284  NOVEMBER  28. 

from  the  words  which  follow :  "  When  he  hath  tried  me,  I  shall 
come  forth  as  gold.  My  foot  hath  held  his  steps,  his  way  have  I 
kept,  and  not  declined.  Neither  have  I  gone  back  from  the  com- 
mandment of  his  lips ;  I  have  esteemed  the  words  of  his  mouth 
more  than  my  necessary  food."  So  confesses  the  Church:  All  this 
is  come  upon  us  ;  yet  have  we  not  forgotten  thee,  neither  have  we 
dealt  falsely  in  thy  covenant.  Our  heart  is  not  turned  back,  neither 
have  our  steps  declined  from  thy  way  ;  though  thou  hast  sore  broken 
us  in  the  place  of  dragons,  and  covered  us  with  the  shadow  of  death." 
And  says  David.  "  For  I  am  become  like  a  bottle  in  the  smoke,  yet 
do  I  not  forget  thy  statutes."  And  it  is  well  when  in  our  sufferings 
we  can  approve  ourselves  unto  God.  You  are  not,  says  Peter,  to 
suffer  as  evil-doers,  but  as  Christians ;  and  therefore  he  adds,  "  Let 
them  that  suffer  according  to  the  will  of  God  commit  the  keeping 
of  their  souls  to  him  in  well-doing,  as  unto  a  faithful  Creator." 
Jacob  had  this  satisfaction  when  he  was  returning  from  Padan-aram, 
and  had  to  meet  his  infuriated  brother :  he  could  therefore  plead, 
"O  God  of  my  father  Abraham,  and  God  of  my  father  Isaac,  the 
Lord  which  saidst  unto  me,  Return  unto  thy  country,  and  to  thy 
kindred,  and  I  will  deal  v/ell  with  thee."  Thy  word  has  brought 
me  into  this  strait;  and  therefore  I  have  a  gracious  right  to  rely 
upon  thy  care  for  safety  and  deliverance.  It  was  otherwise  with 
Elijah  when  he  fled  from  the  face  of  Jezebel,  and  concealed  himself 
in  the  cave  at  Horeb :  and  therefore  says  God,  "  What  dost  thou 
here,  Elijah  ?"  He  was  unable  to  frame  an  answer  that  did  not 
reflect  upon  his  own  fear  and  distrust ;  and  had  not  God  dealt  with 
him  better  than  he  deserved,  he  would  have  found  that  the  turning 
away  of  the  simple  slays  them. 

But  whatever  be  our  state  and  circumstances,  let  us  seek  the  tes- 
timony that  we  please  God,  and  labour  that  whether  present  or  ab- 
serit  we  may  be  accepted  of  him.  What  can  sustain  and  animate 
like  this  ?     "  Let  them  curse,  but  bless  thou." 


November  28. — "Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ, 
who  hath  blessed  us  with  all  spiritual  blessings  in  heavenly  places  in  Christ." 
— Ephes.  i.  3. 

There  is  a  correspondence  observable  between  God  and  his  people; 
or,  so  to  speak,  a  spiritual  flux  and  reflux  from  God  to  them,  and  from 
them  to  God.  He  chooses  them,  and  they  choose  him.  He  sanctifies 
them,  and  they  sanctify  him.   He  glorifies  them,  and  they  glorify  him. 

Thus,  in  the  words  before  us,  we  have  grace  for  grace,  and  bless- 
ing for  blessing.  "  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  with  all  spiritual  blessings  in 
heavenly  places  in  Christ."  All  our  happiness  and  duty  are  found 
in  this  circulation.  If  God  does  not  bless  us  we  are  miserable  ;  if 
we  do  not  bless  God  we  are  criminal. 

Yet  there  is  a  great  difference  between  these  benedictions.  His 
blessing  us  precedes  our  blessing  him,  and  we  love  him  because  he 
first  loved  us.  His  blessing  us  is  a  real  communication ;  and  the 
Apostle  characterizes  the  benefits  which  it  bestows  four  ways :  by 
their  quality  ;  by  their  plenitude  ;  by  their  residence ;  and  by  their 
relation — He  blesses  us  with  "  spiritual"   blessings ;  with  "  all" 


NOVEMBER  28.  285 

spiritual  blessings ;  with  all  spiritual  blessings  "in  heavenly  places;" 
with  all  spiritual  blessings  in  heavenly  places  "  in  Christ."  But 
our  blessing  of  God  can  add  nothing  to  his  perfection.  Our  good- 
ness extendetb  not  to  him.  He  is  exalted  above  all  blessing  and 
praise.  Yet  we  can  praise  him  declaratively ;  and  he  that  ollereth 
praise  glorifieth  him. 

The  soul  of  this  is  gratitude.  Gratitude  has  been  defined  as  a 
disposition  to  return  a  favour  received.  Towards  man  it  may  be 
thus  expressed  ;  it  may  be  thus  fully  expressed ;  yea,  more  than  an 
equivalency  or  compensation  for  a  benefit  has  been  often  made  :  but 
in  this  manner  it  can  never  be  expressed  towards  God.  His  good- 
ness is  infinite  ;  and  therefore  our  gratitude  is  to  appear  not  in  dis- 
charging our  obligations,  but  in  feeling  them,  and  in  a  concern  to 
make  suitable  returns  while  adequate  ones  are  out  of  our  power. 
Thus  David  asks,  "  What  shall  I  render  unto  the  Lord  for  all  his 
benefits  towards  me  ?"  And  thus  we  bless  him,  not  only  verbally, 
but  practically,  and  show  forth  his  praise,  as  it  is  beautifully  express- 
ed, not  only  with  our  lips,  but  in  our  lives,  by  giving  up  ourselves 
to  his  service,  and  by  walking  before  him  in  holiness  and  righteous- 
ness all  our  days. 

Who  does  this  ?  Who  is  not  condemned  by  this  subject  ?  In- 
stead of  blessing  God  we  are  senseless  or  silent.  Instead  of  abun- 
dantly uttering  the  memory  of  his  great  goodness,  we  are  mur- 
murers  and  complainers.  Suffer  the  clamour  of  a  few  trials  to 
drown  the  voice  of  a  thousand  mercies — Yet  Paul  had  suffered  the 
loss  of  all  things,  and  was  even  a  prisoner  when  he  used  this  glowing 
language :  "  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  hath  blessed  us  with  all  spiritual  blessings  in  heavenly 
places  in  Christ." 

We  are  backward  to  all  religious  exercises,  but  even  selfishness 
may  make  us  attentive  to  other  duties.  Compelled  by  our  necessi- 
ties, we  pray ;  we  call  upon  our  Benefactor  in  the  day  of  trouble  ; 
but  when  we  have  gained  our  purpose,  we  soon  forget  his  works, 
and  the  wonders  which  he  has  shown  us.  Were  there  not  ten 
cleansed  ?  But  where  are  the  nine  ?  Even  Hezekiah  rendered 
not  according  to  the  benefit  done  him,  for  his  heart  was  lifted  up. 
Who  can  reflect  upon  this,  and  not  exclaim,  "  O  that  men  would 
praise  the  Lord  for  his  goodness,  and  for  his  wonderful  works  to 
the  children  of  men  !" 

Let  me  then  lay  down  three  rules,  by  observing  which  we  shall 
experience  and  express  more  of  this  blessed  and  blessing  temper  of 
mind. 

First.  Labour  to  ascertain  your  own  interest  in  Divine  things. 
Seek  the  full  assurance  of  hope  unto  the  end.  O  !  when  I  can  view 
the  blessings  revealed  in  the  Gospel  as  my  portion,  when  "  I  can 
read  my  title  clear  to  mansions  in  the  skies,"  when  1  can  draw  near 
to  God  as  my  exceeding  joy,  then  all  the  powers  of  gratitude  are 
touched ;  then  all  its  springs  are  opened  ;  then  by  the  mercies  of  God 
I  present  my  body  as  a  living  sacrifice  ;  then  I  say,  Speak,  Lord,  for 
thy  servant  heareth. 

Secondly.  Often  and  carefully  consider  your  mercies.  Nothing 
can  affect  us  but  as  it  is  in  our  thoughts.  Therefore  forget  not  all  his 
benefits.    Make  them  pass  and  repass  in  your  reviews,    Dwell  upon 


286  NOVEMBER  29. 

the  evils  from  which  you  have  been  delivered,  the  provision  with 
which  you  have  been  fed,  the  jrobes  with  which  you  have  been 
adorned— Once  a  slave,  now  redeemed;  once  guilty,  now  justified 
from  all  things ;  once  a  child  of  wrath,  now  an  heir  of  God,  and 
a  joint-heir  with  Christ.  Ebenezer  !  Surely  goodness  and  mercy 
have  followed  me  all  the  days  of  my  life,  and  I  shall  dwell  in  the 
house  of  the  Lord  for  ever. 

Thirdly.  Gain  and  preserve  a  growing  sense  of  your  unwor- 
thiness.  There  is  an  inseparable  connexion  between  humility  and 
gratitude.  A  proud  man  was  never  known  to  be  grateful.  Heap 
therefore  whatever  favours  you  please  upon  him,  and  what  thanks 
have  ye  7  And  the  reason  is,  because  he  thinks  he  deserves  your 
kindness,  and  that  you  are  doing  justly  rather  than  showing  mercy. 
But  he  who  is  sensible  that  he  is  not  worthy  of  the  least  indulgence, 
will  feel  obliged  by  every  attention.  And  what  is  the  fact  with 
regard  to  us  ?  We  are  not  only  mean,  but  criminal.  For  proof  of 
this  we  need  not  go  back  to  the  days  of  unregeneracy.  What  have 
we  been  since  we  have  known  God,  or  rather  have  been  known  of 
him?  Let  us  look  at  our  omissions  of  duty,  our  misimprovement 
of  privileges,  our  debasements  of  motive ;  the  sins  of  our  holy  things. 
It  is  of  the  Lord's  mercies  that  we  are  not  consumed  !  Yet  we  are 
in  the  possession  of  grace  !     And  in  the  prospect  of  glory  ! 


November  29. — "  A  partner." — Philemon  17. 

The  whole  verse  reads  thus  :  "  If  thou  count  me  therefore  a  part- 
ner, receive  him  as  myself."  In  this  argument,  on  the  behalf  of 
Onesimus,  Paul  does  not  employ  his  authority  or  plead  his  apostle- 
ship.  He  does  not  describe  himself  from  his  extraordinary  com- 
mission and  endowments,  but  calls  himself  "  a  partner"  with  Phile- 
mon in  the  mutual  interests  of  Christianity.  John  also  speaks  much 
in  the  same  way  when  he  refers  to  himself:  "  I,  John,  am  your 
brother  and  companion  in  tribulation,  and  in  the  kingdom  and 
patience  of  Jesus  Christ." 

As  Paul  here  speaks  of  himself  as  a  Christian,  under  the  charac- 
ter of  a  "  partner,"  we  are  led  to  observe  that  all  Christians  are  thus 
related  to  each  other. 

There  are  partners  in  business.  This  does  not  wholly  apply  to 
the  case  before  us.  The  salvation  of  our  own  souls  is  an  indivi- 
dual and  a  personal  concern;  and  is  carried  on  between  God  and  our- 
selves. Others  may  do  some  things  for  us  ;  but  as  they  cannot  eat, 
and  drink,  and  sleep  for  us,  so  they  cannot  repent,  and  believe,  and 
obey  for  us.  Here  the  heart  knoweth  his  own  bitterness,  and  a 
stranger  intermeddleth  not  with  his  joy.  He  that  is  wise  is  profit- 
able to  himself;  and  shall  have  rejoicing  in  himself  alone,  and  not  in 
another.  Yet  there  is  a  common  concern  in  which  all  Christians 
are  jointly  and  equally  engaged.  It  is  to  serve  and  glorify  God 
by  maintaining  his  cause  in  the  world,  and  by  endeavouring  to 
enlarge  his  empire  and  multiply  the  number  of  his  followers.  This 
does  not  require  them  to  live  together  in  the  same  place,  or  to  labour 
in  the  same  way  :  but  they  are  bound  to  co-operate  in  the  use  of  all 
the  means  in  their  power  to  advance  the  same  end — abiding  with 
God  in  their  callings — having  gifts  differing  according  to  the  propor- 


NOVEMBER  30.  287 

tion  of  faith — and  faithful  as  stewards  of  the  manifold  grace  of 
God — each  aiming  to  be  accepted  of  him. 

But  there  are  partners  in  privileges,  and  this  applies  entirely  to 
Christians.  They  are  all  "partakers  of  the  benefit."  "  Partakers 
of  Christ."  They  "  are  all  one  in  Christ  Jesus."  Jiide  speaks  of 
"  the  common  salvation  :"  and  we  read  of  our  being  called  by  God 
"  into  the  fellowship  of  his  Son  Jesus  Christ  our  Lord."  We  read 
also  of  "  the  fellowship  of  his  sufferings,"  by  which  we  understand 
an  equal  right  to  all  the  blessings  derived  from  his  cross, — reconcili- 
ation, redemption,  justification,  and  satisfaction.  In  the  ministra- 
tions of  the  Word,  the  ordinances  of  religion,  the  influences  and  com- 
forts of  the  Holy  Ghost,  we  have  fellowship  one  with  another,  and 
are  heirs  together  of  the  grace  of  life. 

This  partnership  may  be  judged  of  by  the  privileges  they  share 
in.  These  privileges  are  distinguished  by  four  characters.  They 
are  spiritual  in  their  nature.  They  are  inestimable  in  their  value. 
They  are  free — without  money  and  without  price  in  their  bestowment. 
And  they  are  in  their  possession  secure  from  loss  and  injury — "  the 
sure  mercies  of  David." 

Am  I  a  partner  ?  There  is  not  a  better  evidence  in  your  favour 
than  your  anxious  concern  to  determine  this;  and  your  being  able 
to  say  with  Paul — the  partner  here  spoken  of,  "  I  count  all  things 
but  loss  for  the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord ; 
that  I  may  win  Christ  and  be  found  in  him."  David  also  could  say, 
"  Thou  hast  given  me  the  heritage  of  them  that  fear  thy  name:" 
and  how  was  it  with  him  ?  What  was  his  prayer  ?  "  Remember 
me,  O  Lord,  with  the  favour  that  thou  bearest  unto  thy  people  :  O 
visit  me  with  thy  salvation ;  that  I  may  see  the  good  of  thy  chosen, 
that  I  may  rejoice  in  the  gladness  of  thy  nation,  that  I  may  glory 
with  thine  inheritance." 

And  if  you  are  a  partner,  how  should  this  encourage  and  comfort 
you,  that  in  all  your  obscurity  and  affliction  you  have  "  the  commu- 
nion of  saints" — an  interest — an  equal  interest  with  all  the  blessed 
of  the  Lord,  whether  on  earth  or  in  heaven,  in  all  the  enjoyments, 
riches,  and  glories,  which  constitute  their  portion  for  ever  ! 

And  should  you  not  be  concerned  to  bring  in  others  to  share  with 
you  ?  Surely  there  is  enough,  and  to  spare.  Your  claim  will  not 
be  diminished  by  an  increase  of  partakers.  Yea,  your  happiness 
will  be  augmented  by  it,  if  you  are  likeminded  with  angels — for 
they  rejoice  over  every  sinner  that  repenteth.  So  the  first  Chris- 
tians who  had  drunk  so  immediately  at  the  spring-head  of  benevo- 
lence and  love,  could  not  keep  the  blessedness  to  themselves :  "That 
which  we  have  seen  and  heard  declare  we  unto  you,  that  ye  also 
may  have  fellowship  with  us  :  and  truly  our  fellowship  is  with  the 
Father,  and  with  his  Son  Jesus  Christ." 


November  30.—"  This  same  shall  comfort  us  concerning  our  work  and  toil 
of  our  hands,  because  of  the  ground  which  the  Lord  hath  cursed." — Gen.  v.  29. 

This  leads  us  back  to  the  malediction  denounced  in  consequence 
of  sin— "And  unto  Adam  he  said,  Because  thou  hast  hearkened 
unto  the  voice  of  thy  wife,  and  hast  eaten  of  the  tree,  of  which  I 
commanded  thee,  saying,  Thou  shalt  not  eat  of  it :  cursed  is  the 


288  NOVEMBER  30. 

ground  for  thy  sake ;  in  sorrow  shalt  thou  eat  of  it  all  the  days  of 
thy  life ;  thorns  also  and  thistles  shall  it  bring  forth  to  thee  j  and 
thou  shalt  eat  the  herb  of  the  field ;  in  the  sweat  of  thy  face  shalt 
thou  eat  bread,  till  thou  return  unto  the  ground ;  for  out  of  it  wast 
thou  taken :  for  dust  thou  art,  and  unto  dust  shalt  thou  return." 
Lamech,  who  here  complains  of  the  ground,  had  been  cotemporary 
with  Adam  during  more  than  fifty  years ;  and  therefore  he  had  doubt- 
less heard  from  him  in  what  a  happy  condition  man  was  originally 
placed  in  Eden,  where  indeed  he  dressed  the  garden,  but  without 
vexation  or  fatigue.  How  different  from  this  delightful  residence 
was  the  wide  wilderness  world  in  which  he  now  was,  where  the 
spontaneous  productions  were  only  briers  and  thorns,  while  the 
good  things  he  wished  for  could  only  be  procured  by  wearisome 
efforts,  and  amidst  frequent  disappointments  1  Yet  it  seems  strange 
that  those  who  could  settle  wherever  they  chose,  should  talk  of  the 
difficulty  of  subsistence,  and  the  hardships  occasioned  by  the  barren- 
ness of  the  soil.  Two  things  would  contribute  to  this.  They  seem  not 
to  have  been  allowed  animal  food  before  the  Flood ;  and  therefore 
they  depended  for  support  entirely  on  the  fruits  of  the  earth.  And 
they  had  not  that  skill  in  agriculture  we  have,  nor  many  of  those 
implements  of  husbandry  which  save  and  soften  labour  now.  Men 
were  therefore  engrossed  in  the  drudgery  of  clearing  the  soil  from 
nuisances,  turning  it  up  by  hand,  fencing  it  off  from  beasts  so  nume- 
rous and  near,  manuring  it,  sowing  it,  reaping  it,  carrying  it  home, 
beating  it  out  and  preparing  it  for  use  under  a  thousand  inconve- 
niences— Lamech  speaks  like  one  weary  of  a  life  consumed  not 
only  in  work,  but  toil  to  relieve  the  low  wants  of  animal  appe- 
tites— and  having  come  in  exhausted  from  the  field,  he  takes  up  his 
new-born  babe,  and  looking  at  the  mother,  calls  "  his  name  (so 
Noah  signifies)  refreshment  saying,  This  same  shall  comfort  us 
concerning  our  work  and  toil  of  our  hands,  because  of  the  ground 
which  the  Lord  hath  cursed." 

It  is  obvious  from  hence  that  he  expected  for  himself  and  others 
some  relief,  rest,  or  consolation  from  this  child.  What  was  it  ? 
And  how  is  the  expression  to  be  understood  ? — "  This  same  shall 
comfort  us."  First,  we  may  take  it  as  an  emotion  purely  parental. 
Lo !  children  are  an  heritage  of  the  Lord,  and  the  fruit  of  the 
womb  is  his  reward.  It  is  therefore  natural  to  rejoice  at  their  birth. 
"  A  woman  when  she  is  in  travail  hath  sorrow,  because  her  hour  is 
come  :  but  as  soon  as  she  is  delivered  of  the  child,  she  remembereth 
no  more  the  anguish,  for  joy  that  a  man  is  born  into  the  world." 
Jeremiah  speaks  of  the  man  that  brought  tidings  to  his  father,  say- 
ing, "  a  man-child  is  born  unto  thee,  thereby  making  his  heart  glad." 
And  though  children  are  certain  cares  and  uncertain  comforts,  it 
seems — for  the  future  is  wisely  concealed  from  our  view — impossible 
for  the  parental  heart  not  to  indulge  hopes  as  well  as  wishes.  This 
same  shall  grow  up  into  a  pleasing  companion — he  shall  continue 
our  name  and  our  family— he  shall  reward  our  expense  and  care 
by  returns  of  gratitude  and  attention — and  when  we  are  old  and 
gray-headed  he  shall  be  the  stay  and  solace  of  age  and  infirmity. 
He  may  also  increase  the  number  of  the  faithful,  and  be  a  part  of 
the  seed  which  shall  serve  the  Redeemer.     We  are  nursing  this 


NOVEMBER  30.  289 

child  for  God  ;  and  what  joy  will  it  afford  us  to  sec  him  an  heir  of 
glory,  walking  in  the  truth,  and  a  blessing  to  all  around  him  ! 

Secondly,  as  a  prophetical  intimation  of  Noah's  usefulness. 
Though  he  spake  according  to  his  natural  affection,  we  have  reason 
to  believe  he  spake  as  he  was  moved  by  the  Holy  Ghost.  He  there- 
fore announces  that  this  was  to  be  an  extraordinary  child ;  a  de- 
liverer ;  one  who  should  serve  his  generation,  and  prove  a  benefactor 
to  the  human  race.  Accordingly,  he  not  only,  as  Jarchi  says, 
improved  agriculture  much,  and  reduced  human  labour,  and  planted 
vineyards,  and'  produced  wine  which  strengthens  man's  heart ;  but 
he  prepared  an  ark  for  the  salvation  of  any  who  would  avail  them- 
selves of  it.  In  him  the  race  of  mankind  was  revived  after  the 
Deluge.  He  was  the  father  of  the  new  world,  and  from  his  loins 
the  whole  globe  was  peopled.  For  his  sake  the  face  of  the  earth 
was  renewed,  and  an  assurance  and  a  pledge  obtained,  of  its  safety 
from  drowning,  and  of  its  enjoying  the  regular  succession  of  the 
seasons.  All  this  Lamech  here  foretold,  and  much  of  it  he  lived 
to  see  realizing :  for  he  lived  after  the  birth  of  Noah  five  hundred 
and  ninety-five  years.  He  therefore  saw  his  son  not  only  good  but 
great ;  and  as  he  lived  till  within  five  years  of  the  Deluge,  he  could 
see  the  ark  nearly  finished,  and  would  often  doubtless  go  down  to  the 
scene,  and  sit  and  lean  upon  his  staff,  and  watch  the  workmen. 
Noah  also  was  a  preacher  of  righteousness,  and  heir  of  the  righteous- 
ness which  is  by  faith. 

Thirdly,  as  an  evangelical  reference  to  the  Saviour.  "Why  should 
this  be  deemed  a  thin^  incredible  or  improbable  ?  Even  in  these 
early  days  an  expectation  prevailed,  derived  from  the  promise  of  the 
woman's  seed  in  Paradise,  of  a  Redeemer  of  the  human  race,  from 
the  effects  of  the  Fall ;  and  many  were  raised  up  to  hold  him  forth, 
imperfectly  indeed,  but  really  and  usefully.  God  said  to  Abraham, 
"  In  thy  seed  shall  all  the  families  of  the  earth  be  blessed."  This 
seed  was  immediately  Isaac,  but,  finally  and  principally,  the  Mes- 
siah that  should  descend  from  him.  Abraham  therefore  derived  his 
hope  and  consolation  from  him,  whom  his  son  preceded  as  his  an- 
cestor, and  prefigured  as  a  type.  It  was  the  same  with  Lamech. 
He  predicts  that  in  his  seed  the  world  would  experience  a  greater 
deliverance  than  from  the  Flood ;  and  that  one,  of  whom  Noah  was 
only  an  emblem,  should  be  raised  up  to  bless  us  wTith  all  spiritual 
blessings,  even  Jesus,  which  delivers  us  from  the  wrath  to  come. 
Say  not,  this  all-important  event  was  then  too  far  off— a  thousand 
years  with  the  Lord  are  as  one  day.  Say  not,  it  is  improbable  that 
Lamech  was  enlightened  enough  to  be  aware  of  this.  The  prophets 
were  not  acquainted  with  the  degree  and  extent  of  their  own  com- 
munications ;  and  therefore  studied  them  after  they  had  delivered 
them ;  "  searching  what,  or  what  manner  of  time  the  Spirit  of  Christ 
which  was  in  them  did  signify,  when  it  testified  beforehand  the  suf- 
ferings of  Christ,  and  the  glory  that  should  follow." 

And  blessed  be  God,  we  know  who  is  the  true  Noah.  "  His  rest 
shall  be  glorious."  "  Come  unto  me,"  says  he,  "  all  ye  that  labour 
and  are  heavy  laden,  and  I  will  give  you  rest."  Let  nothing  divert  us 
from  him.  "  This  is  the  rest  wherewith  ye  shall  cause  the  weary 
to  rest,  and  this  is  the  refreshing."     Come  what  will — "  This  same 

SHALL   COMFORT   US." 

Vol.  II  25 


290  DECEMBER  1. 

DECEMBER. 

December  1.  "  We  beheld  his  glory,  the  glory  as  of  the  only  begotten  of 
the  Father."— John  i.  14. 

He  had  a  glory  ;  and  he  himself  is  called  "  the  Lord  of  glory," 
and  "  the  King  of  glory."  But  it  was  not  the  glory  of  this  world, 
or  the  princes  of  this  world,  which  come  to  nought.  It  was  not 
such  a  glory  as  the  Jews  expected  in  the  Messiah,  the  glory  of  a 
conqueror,  striding  from  victory  to  victory,  and  setting  his  followers 
on  the  high  places  of  the  earth.  It  was  not  a  glory  arising  from 
ambition  and  violence,  from  the  desolations  of  war,  from  triumphs 
founded  in  blood,  and  from  laurels  drenched  in  the  tears  of  widows 
and  orphans.  It  was  not  the  glory  of  a  statesman  working  by 
policy,  and  ruling  by  cunning  rather  than  rectitude,  or  even  by 
fairer  means — but  a  spotless,  Godlike  glory — "  The  glory  as  of  the 
only  begotten  of  the  Father." 

God  has  many  children.  Men  are  his  offspring.  AH  believers 
are  the  sons  of  God.  Some  in  the  household  of  faith  have  been 
exalted  above  their  brethren  in  endowment  and  office.  Solomon 
was  great ;  but  a  greater  than  Solomon  is  here.  Moses  was  faithful 
in  all  his  house.  Yet  "  this  man  was  counted  worthy  of  more 
glory  than  Moses,  inasmuch  as  he  who  hath  builded  the  house  hath 
more  honour  than  the  house.  And  Moses  verily  was  faithful  in  all 
his  house,  as  a  servant,  for  a  testimony  of  those  things  which  were 
to  be  spoken  after.  But  Christ  as  a  son  over  his  own  house  ;  whose 
house  are  we,  if  we  hold  fast  the  confidence  and  the  rejoicing  of  the 
hope  firm  unto  the  end."  Adam  is  called  "  the  son  of  God"  in  a 
very  peculiar  sense,  as  he  came  immediately  from  the  hands  of  God, 
perfect  at  once,  and  was  the  source,  head,  and  representative  of  the 
human  race.  But  "  so  it  is  written,  The  first  man  Adam  was  made 
a  living  soul ;  the  last  Adam  was  made  a  quickening  spirit.  The 
first  man  is  of  the  earth,  earthy  ;  the  second  man  is  the  Lord  from 
heaven."  Angels  are  sons  of  God  :  but  "  to  which  of  the  angels 
said  he  at  any  time,  Thou  art  my  Son,  this  day  have  I  begotten 
thee?  And  again,  I  will  be  to  him  a  father,  and  he  shall  be  to  me  a 
Son  1  And  again,  when  he  bringeth  in  the  first-begotten  into  the 
world,  he  saith,  And  let  all  the  angels  of  God  worship  him." 
"  Unto  the  Son  he  saith,  Thy  throne,  O  God,  is  for  ever  and  ever  : 
a  sceptre  of  righteousness  is  the  sceptre  of  thy  kingdom."  "  To 
which  of  the  angels  said  he  at  any  time,  Sit  on  my  right  hand, 
until  I  make  thine  enemies  thy  footstool  V  He  is  therefore — and 
we  ask  for  no  human  definitions — we  are  afraid  of  tbem  ;  the  only 
begotten  of  the  Father,  in  a  meaning  infinitely  peculiar.  He  was 
the  image  of  the  invisible  God :  and  could  say,  consistently  with 
all  the  humility  that  distinguished  him,  "He  that  hath  seen  me  hath 
seen  the  Father.  And  from  henceforth  ye  know  him,,  and  have  seen 
him."  His  attributes,  his  actions  proclaimed  Divinity.  The  light 
of  the  knowledge  of  the  glory  of  God  was  seen  in  the  face  of  Jesus 
Christ.  His  meekness,  his  patience,  his  benevolence,  his  readiness 
to  forgive,  are  the  perfections  of  the  Being  we  adore  and  serve. 

This  glory  had  witnesses;  and,  says  the  Evangelist,  we  beheld 
it.  They  beheld  it  two  ways:  corporeally  and  spiritually.  They 
beheld  it  even  with  their  bodily  senses.     At  his  transfiguration  they 


DECEMBER  2.  291 

saw  the  lustre  of  his  face,  and  the  shining  of  his  raiment,  and  the 
homage  paid  him  by  Moses  and  Elias ;  and  heard  the  voice  from 
the  cloud,  "  saying,  This  is  my  beloved  Son,  hear  ye  him."  They 
often  heard  his  own  voice  speaking  as  never  man  spake,  and  won- 
dered at  the  gracious  words  that  proceeded  out  of  his  mouth.  They 
witnessed  his  miracles,  and  many  more  than  they  have  recorded. 
They  saw  him  heal  the  sick,  open  the  eyes  of  the  blind,  and  raise 
the  dead  to  life.  They  saw  his  glory  in  the  garden,  in  his  feeling 
swbmission  to  the  will  of  God  ;  in  his  tender  excuse  for  the  infirmity 
of  his  disciples ;  in  his  power  in  healing  the  ear  of  Malchus  ;  in  his 
majesty  in  causing  the  soldiers  to  go  backward  and  fall  to  the  ground, 
when  he  only  said,  "  I  am  he ;"  in  his  authority  in  stipulating  for 
the  safety  of  the  Apostles,  "If  ye  seek  me,  let  these  go  their  way." 
They  saw  his  glory  also  in  the  wonders  that  dignified  his  death  and 
his  resurrection. 

But  this  was  not  all.  Some  witnessed  his  miracles,  and  ascribed 
them  to  the  power  of  the  devil.  He  said  to  many  who  had  attended 
him,  Ye  also  have  seen  me  and  believed  not.  But  it  was  otherwise 
with  his  own  disciples.  Concerning  these  he  said  ;  "  I  have  given 
unto  them  the  words  which  thou  gavest  me  ;  and  they  have  received 
them,  and  have  known  surely  that  I  came  out  from  thee,  and  they 
have  believed  that  thou  didst  send  me."  How  much  of  his  glory 
they  saw  spiritually  before  the  day  of  Pentecost  we  cannot  determine. 
For  the  Holy  Ghost  was  not  yet  given,  because  Jesus  was  not  yet 
glorified ;  that  is,  it  was  not  given  so  abundantly.  For  he  had 
doubtless  partially  enlightened  the  disciples  before.  At  an  earlier 
period  our  Lord  said  to  Peter  upon  his  confession,  "  Flesh  and 
blood  have  not  revealed  this  unto  thee,  but  my  Father  which  is  in 
heaven  :"  and  this  applied  also  to  his  brethren.  Yet  their  views 
were  in  many  things  comparatively  obscure,  till  the  Spirit  of  truth 
had  led  them  into  all  truth,  as  to  the  dignity  of  his  person,  the  design 
of  his  death,  and  the  nature  of  his  kingdom.  Then  he  was  revealed 
in  them.  Then  they  knew  in  whom  they  had  believed,  and  could 
say  with  the  most  determined  confidence,  "  We  know  that  the  Son 
of  God  is  come,  and  hath  given  us  an  understanding,  that  we  may 
know  him  that  is  true,  and  we  are  in  him  that  is  true,  even  in  his 
Son  Jesus- Christ.     This  is  the  true  God,  and  eternal  life." 

But  can  we  make  this  acknowledgment  ?  Have  we  seen  his 
glory,  the  glory  as  of  the  only  begotten  of  the  Father  ?  This  is 
possible.  We  cannot  indeed  view  him  with  our  bodily  eyes.  But 
we  may  know  him,  and  the  power  of  his  resurrection,  and  the  fellow- 
ship of  his  sufferings,  being  made  conformable  unto  his  death.  We 
can  see  him  by  faith.  We  have  in  our  possession  all  that  these 
original  witnesses  have  told  of  him.  We  have  his  picture.  In  the 
four  Gospels  we  can  look  into  his  very  heart.  "  He  that  seeth  the 
Son  and  believeth  on  him  hath  everlasting  life." 

And  this  perception  of  him  is  necessary.  And  if  you  have  seen 
his  glory  you  have  seen  enough  to  fix  and  fill  your  minds,  to  produce 
self-abasement,  to  wean  you  from  the  world,  to  induce  you  to  follow 
him  whithersoever  he  goeth,  to  recommend  him  to  others,  and  to 
pray,  "  Let  the  whole  earth  be  filled  with  his  glory."  And  if  this 
be  the  case,  you  will  soon  have  another  and  a  nobler  sight  of  it. 
You  will  see  him  as  he  is.    You  will  behold  his  face  in  righteous*- 


292  DECEMBER  2. 

ness — For  the  prayer  will  be  accomplished  ;  "  Father,  I  will  that 
they  whom  thou  hast  given  me  be  with  me  where  I  am,  to  behold 

MY    GLORY." 


December  2. — "  And  it  came  to  pass  on  the  day  that  Moses  had  fully  set 
up  the  tabernacle,  and  had  anointed  it,  and  sanctified  it,  and  all  the  instruments 
thereof,  both  the  altar  and  all  the  vessels  thereof,  and  had  anointed  them,  and 
sanctified  them;  that  the  princes  of  Israel,  heads  of  the  house  of  their  fathers, 
who  were  the  princes  of  the  tribes,  and  were  over  them  that  were  numbered, 
offered :  and  they  brought  their  offering  before  the  Lord,  six  covered  wagons, 
and  twelve  oxen;  a  wagon  for  two  of  the  princes,  and  for  each  one  an  ox: 
and  they  brought  them  before  the  tabernacle.  And  the  Lord  spake  unto  Moses, 
eaying,  Take  it  of  them,  that  they  may  be  to  do  the  service  of  the  tabernacle  of 
the  congregation ;  and  thou  shalt  give  them  unto  the  Levites,  to  every  man 
according  to  his  service.  And  Moses  took  the  wagons  and  the  oxen,  and  gave 
them  unto  the  Levites.  Two  wagons  and  four  oxen  he  gave  unto  the  sons  of 
Gershon,  according  to  their  service  :  and  four  wagons  and  eight  oxen  he  gave 
unto  the  sons  of  Merari,  according  unto  their  service,  under  the  nead  of  Ithamar, 
the  son  of  Aaron  the  priest.  But  unto  the  sons  of  Kohath  he  gave  none  :  be- 
cause the  service  of  the  sanctuary  belonging  unto  them  was  that  they  should 
bear  upon  their  shoulders." — Numb.  vii.  1—9. 

It  was  a  sad  censure  and  disgrace  the  Apostle  was  compelled  to 
utter,  when  he  said  "  All  seek  their  own,  not  the  things  that  are 
Jesus  Christ's."  But  it  is  delightful  to  see  a  public  spirit  in  religion. 
And  we  have  some  noble  instances  of  it  recorded,  not  only  in  the 
New  Testament,  but  the  Old.  In  reading  history  these  are  the 
same  to  a  Christian,  as  the  meeting  with  a  few  green  and  watered 
spots  to  a  traveller  in  a  dry  and  sandy  desert. 

With  regard  to  the  fact  before  us,  we  may  observe,  First,  the 
donors.  They  were  "the  princes  of  Israel,  heads  of  the  house  of 
their  fathers,  who  were  the  princes  of  the  tribes,  and  were  over  them 
that  were  numbered."  This  was  well.  They  who  are  placed 
above  others  are  peculiarly  bound  to  take  the  lead  in  every  thing 
moral  and  religious.  They  are  under  an  obligation  of  gratitude  to 
their  benefactor,  who  has  distinguished  and  indulged  them.  They 
are  also  under  an  obligation  of  justice,  which  requires  them  to  meet 
the  design  of  their  elevation,  which  is,  not  the  indulgence  of  their 
vanity,  pride,  and  selfishness,  but  their  glorifying  God,  and  serving 
their  generation  according  to  his  will.  They  should  consider  their 
resources  and  influences  as  talents,  and  use  them  as  stewards  of  the 
manifold  grace  of  God.  Having  more  means  and  opportunities  of 
usefulness  than  others,  they  will  be  the  more  guilty  if  they  neglect 
or  misimprove  them.  When  wicked,  they  never  perish  alone. 
Children  justify  themselves  by  the  example  of  their  parents,  servants 
by  that  of  their  masters,  people  by  that  of  their  ministers,  anJ  sub- 
jects by  that  of  their  rulers ;  and  one  sinner  thus  circumstanced 
destroyeth  much  good.  But  all  are  not  so.  Some  are  preserved 
amidst  the  snares  of  wealth,  rank,  and  authority ;  and  feel  it  to  be 
their  honour  and  pleasure  to  do  good.  And  we  see  from  the  offerers 
before  us  how  wrong  all  general  and  indiscriminate  reflections  are. 
Not  many  wise  men  after  the  flesh,  not  many  mighty,  not  many 
noble  are  called :  but  there  are  some ;  and  in  our  day  there  is  no 
little  movement  among  the  higher  classes  in  life. 

Secondly,  their  offering.  They  "brought  before  the  Lord  six 
covered  wagons,  and  twelve  oxen:  a  wagon  for  two  of  the  princes, 


DECEMBER  2.  293 

and  for  each  one  an  ox."  As  twelve  oxen  were  necessary,  every 
prince  could  give  one :  but  as  six  wagons  only  were  required,  had 
each  wagon  been  given  by  an  individual,  six  only  could  have  been 
gratified  ;  but  by  uniting  in  pairs,  all  the  twelve  could  equally  share 
in  the  honour  and  pleasure. 

Their  use  was  to  aid  in  the  present  service  of  the  tabernacle. 
That  service  would  not  be  needful  when  the  ark  had  a  fixed  abode 
in  Zion :  but  in  its  moveable  state  assistance  was  required,  in  trans- 
porting it  from  place  to  place.  These  oxen  therefore  were  to  draw  the 
vehicles  containing  the  appendages  pertaining  to  the  sanctuary ;  and 
hence  the  wagons  were  covered,  or,  as  we  should  say,  tilted  ;  not 
only  to  preserve  the  sacred  furniture  from  vulgar  and  rude  gaze,  but 
to  keep  them  from  dust,  and  rain,  and  sunshine,  and  all  the  injuries 
of  the  weather. 

Thirdly,  the  manner  of  their  giving.  There  is  no  doubt  but  these 
oxen  were  excellent,  strong  to  labour,  and  well  trained :  and  that 
the  wagons  were  of  the  best  materials  and  workmanship,  and  well 
covered  in  honour  of  their  destination  and  use.  We  know  some 
who,  if  they  could  not  have  escaped  giving,  would  have  looked  out 
the  leanest  beast,  and  the  least  valued  vehicle  they  had.  And  we 
know  the  complaint  brought  by  God  himself  against  the  Jews  in 
the  days  of  Malachi :  "  Ye  said  also,  Behold,  what  a  weariness  is 
it !  and  ye  have  snuffed  at  it :  and  ye  brought  that  which  was  torn, 
and  the  lame,  and  the  sick ;  thus  ye  brought  an  offering :  should  I 
accept  this  of  your  hand?  saith  the  Lord.  But  cursed  be  the  de- 
ceiver, which  hath  in  his  flock  a  male,  and  voweth,  and  sacrificeth 
unto  the  Lord  a  corrupt  thing :  for  I  am  a  great  King,  saith  the 
Lord  of  hosts,  and  my  name  is  dreadful  among  the  heathen."  But 
we  may  fully  presume  that  these  pious  donors  presented  what  they 
deemed  the  best  they  had.  And  we  are  sure  they  gave  readily : 
for  they  did  it  the  very  "  day  that  Moses  had  fully  set  up  the  taber- 
nacle, and  had  anointed  it,  and  sanctified  it."  They  gave  as  soon 
as  the  things  were  wanted  ;  yea,  before  they  were  wanted,  in  order 
to  be  in  readiness.  Here  was  no  hanging  back,  hoping  the  offering 
might  be  dispensed  with  ;  or  to  see  what  others  did  first,  to  save  as 
much  as  possible  their  pocket,  without  losing  their  credit.  They 
required  no  excitement,  no  sermon  full  of  motives  from  Moses  or 
Aaron  to  work  upon  their  feelings — They  were  volunteers  ;  self- 
moved  ;  they  chose  to  be  examples  rather  than  followers.  God 
loveth  a  cheerful  giver. 

Fourthly,  the  acceptance  and  application  of  the  present  At  first 
Moses  seems  to  have  hesitated  whether  they  should  be  used  in  the 
service  of  the  tabernacle.  The  reason  probably  was,  that  God  had 
given  him  before  a  model  of  every  thing,  and  had  said,  "  See  that 
thou  make  every  thing  according  to  the  pattern  showed  thee  in  the 
Mount."  But  the  pattern  did  not  extend  to  this,  and  here  he  was 
without  orders.  The  thought  had  sprung  from  the  pious  reflection 
of  these  men;  and  it  is  not  necessary  that  every  minute  circumstance 
in  the  administrations  of  religion  should  be  prescribed;  many  things, 
or  the  world  could  not  contain  the  books  that  would  be  written,  may 
be,  and  must  be,  left  to  expediency.  Thus  David  established  the  orders 
of  singers ;  and  thus  the  Jews,  after  their  captivity,  formed  syna- 
gogues, in  which  our  Saviour  often  taught  and  worshipped.    Moses 

25* 


294  DECEMBER  2. 

therefore  is  enjoined  to  receive  this  donation,  and  consecrate  it  to  the 
purpose  for  which  it  was  designed :  "  Take  it  of  them,  that  they  may- 
be to  do  the  service  of  the  tabernacle  of  the  congregation  ;  and  thou 
shalt  give  them  unto  the  Levites,  to  every  man  according  to  his  ser- 
vice. And  Moses  took  the  wagons  and  the  oxen,  and  gave  them 
unto  the  Levites." 

But  see  how  they  were  distributed ;  for  this  will  be  found  very 
instructive.  To  "  the  sons  of  Gershon  he  gave"  but  "  two  wag- 
ons and  four  oxen:"  but  this  is  said  to  be  "according  to  their 
service ;"  for  they  had  only  to  carry  the  draper}'',  the  curtains, 
and  hangings.  To  "the  sons  of  Merari  he  gave  four  wagons  and 
eight  oxen,  according  to  their  service ;"  for  they  had  to  bear  the 
heavy  luggage,  the  boards,  pillars,  and  sockets;  and  these  were 
heavy.  "  But  to  the  sons  of  Kohath  he  gave  none ;  because  the 
service  of  the  sanctuary  belonging  unto  them  was,  that  they  should 
bear  upon  their  shoulders."  We  may  hence  observe,  First — That 
there  is  a  difference  in  the  services  to  which  we  are  called.  Some 
of  them  are  more  public,  and  some  more  private  :  some  more  pain- 
ful, and  some  more  pleasing.  One  serves  God  more  relatively,  ano- 
ther more  personally — His  work,  so  to  speak,  is  more  shoulder  work. 
They  have  no  outward  resources:  no  wagons  or  oxen — They  cannot 
command  others  by  their  authority  or  their  abilities,  but  they  can  give 
themselves.  If  they  are  without  substance,  they  can  act,  they  can 
collect,  they  can  teach  in  a  Sunday  school,  they  can  visit  the  father- 
less and  the  widows  in  their  affliction.  "  Having  then  gifts  differ- 
ing according  to  the  grace  that  is  given  to  us,  whether  prophecy, 
let  us  prophesy  according  to  the  proportion  of  faith  ;  or  ministry, 
let  us  wait  on' our  ministering  :  or  he  that  teacheth,  on  teaching ; 
or  he  that  exhorteth,  on  exhortation  :  he  that  giveth,  let  him  do  it 
with  simplicity  ;  he  that  ruleth,  with  diligence ;  he  that  sheweth 
mercy,  with  cheerfulness."  "  For  the  body  is  not  one  member,  but 
many.  If  the  foot  shall  say,  Because  I  am  not  the  hand,  I  am  not 
of  the  body  ;  is  it  therefore  not  of  the  body  ?  And  if  the  ear  shall 
say,  Because  I  am  not  the  eye,  I  am  not  of  the  body ;  is  it  there- 
fore not  of  the  body  ?  If  the  whole  body  were  an  eye,  where  were 
the  hearing?  if  the  whole  were  hearing,  where  were  the  smelling?" 

Secondly,  there  is  a  proportion  between  our  work  and  our  strength : 
and  "according  to"  our  "service"  is  the  assistance  provided.  Every 
Christian  may  claim  Asher's  promise ;  "  Thy  shoes  shall  be  iron 
and  brass  :  and  as  thy  days  so  shall  thy  strength  be."  "  He  will 
not  suffer  you,"  says  the  Apostle,  "  to  be  tempted  above  that  ye  are 
able."  And  has  not  this  been  exemplified  in  the  experience  of  his 
people  in  all  ages?  And  have  not  we  found  it  true?  Let  the 
thought  at  once  annihilate  every  tendency  to  envy — or  despair. 
Say  not,  Ah !  such  an  one  has  four  wagons  and  eight  oxen  ! 
But  see  what  he  has  to  carry  !  You  may  not  know  the  extent  and 
degree  of  his  burden :  but  the  Lord  knows ;  and  therefore  as  the 
sufferings  abound  the  consolations  abound  also.  Be  not  afraid  of 
any  work  or  trial  that  lies  before  you.  View  the  things  which 
would  discourage  you,  not  simply,  as  they  are  in  themselves,  but 
relatively  to  your  resources.  There  is  nothing  to  which  he  will 
call  you  for  which  he  has  not  made  provision ;  and  his  grace  will  be 
sufficient  for  you,  for  his  strength  is  made  perfect  in  weakness. 


DECEMBER  3.  295 

What  is  it  for  your  difficulties  or  duty  to  be  increased,  if  there  be  an 
increase  of  the  supply  of  the  Spirit  of  Jesus  Christ? 


December  3. — "Though  he  were  a  Son,  yet  learned  he  obedience  by  the 
things  which  he  suffered." — Heb.  v.  8. 

The  title  here  given  to  the  Lord  Jesus  is  applied  to  him  peculiarly, 
and  in  a  way  of  dignity.  This  is  obvious  from  the  very  reasoning 
of  the  Apostle  :  for  there  is  nothing  wonderful  in  the  supposition 
that  a  son  should  learn  obedience  by  suffering — for  what  son  is  he 
whom  the  father  chasteneth  not  ?  But  the  marvellousness  is  that 
such  a  Son  should  learn  obedience  by  the  things  which  he  suffered. 

Here  let  us  keep  close  to  the  Scripture,  and  not  pry  into  things 
which  we  have  not  seen.  All  mankind  are  the  offspring  of  God, 
as  he  is  the  real  author  of  their  being,  the  framer  of  their  bodies, 
and  the  former  of  their  spirits  within  them.  Adam  is  called  "  the 
son  of  God,"  as  he  was  immediately  produced  by  his  power,  and 
made  after  his  image,  not  only  in  dominion,  but  knowledge,  righte- 
ousness, and  holiness,  in  distinction  from  all  the  inferior  orders  of 
his  creatures.  This  likeness  was  soon  lost  by  the  Fall,  and  hence 
the  term  soon  became  in  the  Scriptures  a  religious  appellation,  serv- 
ing to  discriminate  the  godly  from  the  wicked.  When  all  flesh  had 
corrupted  their  way  upon  the  earth,  the  descendants  of  Seth  are  call- 
ed "  the  sons  of  God,"  because  they  worshipped,  served  and  resem- 
bled him.  Christians  therefore  obtain  this  honour  in  the  New  Tes- 
tament :  "  Behold  what  manner  of  love  the  Father  hath  bestowed 
upon  us,  that  we  should  be  called  the  sons  of  God."  They  are  so 
by  adoption  and  regeneration.  The  angels,  those  pure  intelligences 
unincumbered  with  our  flesh  and  blood,  are  also  thus  characterized : 
"  The  morning  stars  sang  together,  and  all  the  sons  of  God  shouted 
for  joy."  But  "unto  which  of  the  angels  said  he  at  any  time. 
Thou  art  my  Son,  this  day  have  I  begotten  thee  ?  And  again,  I 
will  be  to  him  a  father,  and  he  shall  be  to  me  a  son  ?  And  again, 
when  he  bringeth  in  the  first  begotten  into  the  world,  he  saith,  Ana 
let  all  the  angels  of  God  worship  him.  And  of  the  angels  he  saith, 
Who  maketh  his  angels  spirits,  and  his  ministers  a  flame  of  fire. 
But  unto  the  Son  he  saith,  Thy  throne,  O  God,  is  for  ever  and  ever: 
a  sceptre  of  righteousness  is  the  sceptre  of  thy  kingdom."  We 
leave  the  conclusion  to  yourselves — It  must  lead  you  to  consider 
him  "  above  all  principalities  and  powers,  and  every  name  that  is 
named,  not  only  in  this  world,  but  also  in  that  which  is  to  come." 

And  what  does  the  Apostle  affirm  concerning  him  ?  He  suffered ; 
he  obeyed  ;  he  learned.  "  Though  he  were  a  Son,  yet  learned  he 
obedience  by  the  things  which  he  suffered." 

He  suffered.  He  was  "  a  man  of  sorrows,"  as  if  he  derived  his 
very  character  from  them,  "  and  acquainted  with  grief."  Grief  is 
always  our  neighbour,  and  sometimes  our  visitor ;  but  it  was  his 
companion,  and  never  separated  from  him  till  he  gave  up  the  ghost. 
Who  can  describe  or  imagine  the  greatness  and  the  number  of  "  the 
things  he  suffered" — in  his  outward  estate  ?  in  his  reputation  ?  in  his 
connexions?  in  his  body?  in  his  soul?  Behold,  and  see  if  ever 
there  was  sorrow  like  unto  his  sorrow  ! 

He  obeyed.    His  obedience  was  very  superior  to  ours.    It  was 


296  DECEMBER  3. 

complete  and  universal.  He  did  no  sin.  He  omitted  no  duty.  He 
always  did  the  things  that  pleased  the  Father ;  and  therefore  at  the 
close  of  the  whole  he  could  confidently  make  the  appeal,  "  I  have 
glorified  thee  on  the  earth,  I  have  finished  the  work  that  thou  gavest 
me  to  do."  His  obedience  also  appeared  in  his  submission.  We  are 
required  to  obey  God  as  our  governor,  as  well  as  our  lawgiver,  and 
to  acquiesce  in  his  appointments  as  well  as  fulfil  his  orders.  And 
here,  alas  !  how  often  do  we  fail.  It  is  no  easy  thing  to  bear  sick- 
ness, to  resign  a  pleasant  situation,  to  part  with  a  beloved  child — to 
obey  a  correcting  God  !  How  often  we  rebel  or  repine  !  But  without 
a  murmuring  word  or  feeling,  he  submitted  to  all  the  pleasure  of  his 
heavenly  Father,  saying,  Not  my  will,  but  thine  be  done.  Even  his 
death  and  all  that  led  to  it  was  an  act  of  obedience — He  "  was  obe- 
dient unto  death,  even  the  death  of  the  cross."  He  said,  "  Lo !  I  come 
to  do  thy  will,  O  God ;"  and  that  will  required  the  sacrifice  of  himself 
as  an  offering  for  sins.  Hence,  as  he  was  going  forth  to  agonize  in 
the  garden,  and  suffer  on  the  cross,  he  said,  "  But  that  the  world 
may  know  that  I  love  the  Father,  and  as  the  Father  gave  me  com- 
mandment, even  so  I  do  ;  arise,  let  us  go  hence." 

He  learned—? •"  He  learned  obedience  by  the  things  which  he  suf- 
fered." Many  do  not.  Experience,  says  Franklin,  is  a  dear  school, 
but  fools  will  learn  in  no  other.  The  truth  is,  they  will  not  learn 
even  in  this.  Only  wise  men,  says  Burke,  ever  derive  wisdom  from 
experience.  Experience  itself  is  thrown  away  upon  others,  like  seed 
sown  upon  a  rock  or  the  sand  of  the  sea.  Under  what  an  expen- 
sive course  of  tuition  have  some  passed  ?  Yet  what  have  they 
learned  ?  May  we  not  say  of  them,  in  the  language  of  Jeremiah, 
"  O  Lord,  are  not  thine  eyes  upon  the  truth  ?  thou  hast  stricken 
them,  but  they  have  not  grieved ;  thou  hast  consumed  them,  but  they 
have  refused  to  receive  correction  :  they  have  made  their  faces  har- 
der than  a  rock ;  they  have  refused  to  return."  When  this  is  the 
case,  the  incorrigibleness  is  punished  in  one  of  these  two  ways ; 
God  either  abandons  the  culprit,  saying,  He  is  joined  to  idols,  let 
him  alone  ;  or,  if  he  does  not  remove  the  rod,  he  turns  it  into  a  scor- 
pion. He  increases  the  severity  and  the  grievousness  of  the  strokes 
till  the  threatening  is  awfully  accomplished ;  "  He,  that  being  often 
reproved  hardeneth  his  neck,  shall  suddenly  be  destroyed,  and  that 
without  remedy."  At  the  most  distant  danger  of  which,  the  Israelite 
indeed  falls  upon  his  knees  and  cries,  "  O  Lord,  correct  me,  but  with 
judgment ;  not  in  thine  anger,  lest  thou  bring  me  to  nothing."  And 
says  David,  "  Blessed  is  the  man  whom  thou  chasteneth  and  teach- 
est  out  of  thy  law."  This  is  the  design  of  affliction,  and  the  effect 
of  it  when  sanctified.  Some  of  our  lessons  have  cost  us  much,  but 
they  have  not  cost  us  too  much  if  we  have  learned  obedience  by  the 
things  we  have  suffered. 

But  this  does  not  apply  to  the  Son  of  God  precisely  in  the  same 
way  it  does  to  us.  The  distinction  is  this.  He  learned  obedience 
by  the  things  he  suffered,  but  he  did  not  learn  to  obey.  David's 
afflictions  humbled  his  pride,  banished  his  sloth,  roused  his  attention, 
and  excited  him  to  study  the  will  of  God ;  and  therefore  he  said, 
"  Before  I  was  afflicted  I  went  astray,  but  now  have  I  kept  thy 
word."  "  It  is  good  for  me  that  I  have  been  afflicted,  that  I  might 
learn  thy  statutes"— Thus  he  learned  by  his  sufferings  to  obey.    But 


DECEMBER  4.  297 

Jesus  stood  in  need  of  no  such  stimulations  and  auxiliaries  as  these. 
He  knew  what  was  required  of  him,  and  was  always  perfectly  ready 
to  do  it.  His  sufferings  therefore  were  not  the  cause  of  his  obedience, 
but  only  the  occasion  :  they  did  not  produce  the  disposition,  but  only 
afforded  opportunities  for  the  exercise  and  the  display  of  it.  The 
gold  was  sterling  before,  but  the  fire  proved  it :  the  field  did  not  make 
the  hero,  but  proclaimed  him.  Yet  he  could  not  have  learned  what 
obedience  was,  how  trying  it  is,  especially  in  affliction,  and  what 
grace  it  requires,  without  experience.  But  thus  he  knew  it  not  in 
theory  only,  but  in  reality,  as  a  man  learns  the  taste  of  medicine  by 
tasting  it,  or  as  a  man  knows  what  it  is  to  travel  by  travelling. 


December  4. — "  When  he  hath  tried  me,  I  shall  come  forth  as  gold." — Job 
xxiii.  10. 

Job  was  indeed  tried,  and  perhaps  next  to  his  Saviour  could  say. 
Behold,  and  see  if  ever  there  was  sorrow  like  unto  my  sorrow ! — 
But  he  remarks  three  things  with  regard  to  it. 

First,  the  author :  "  He  hath  tried  me."  In  none  of  his  sufferings 
did  he  ever  lose  sight  of  the  hand  of  God.  When  the  Chaldeans 
and  the  elements  had  spoiled  him  of  all  his  substance,  he  said,  "  The 
Lord  hath  taken  away."  And  when,  in  addition  to  this,  he  was 
deprived  of  his  children,  and  health,  and  friends,  and  he  seemed  to 
have  no  comfort  left,  he  said,  "  Thou  hast  taken  me  by  the  neck, 
and  shaken  me  to  pieces."  And  "  is  there  an  evil  in  the  city,  and  the 
Lord  hath  not  done  it  ?  How  much  is  that  man  to  be  pitied  who  does 
not  connect  with  all  the  events  of  life  the  providence  of  that  God 
without  whom  a  sparrow  falleth  not  to  the  ground,  and  by  whom 
the  very  hairs  of  our  head  are  all  numbered !  How  consolatory  to 
reflect,  "I  am  not  in  a  fatherless  world ;  I  am  not  the  child  of 
neglect ;  I  am  not  the  sport  of  chance  ;  I  am  not  at  the  mercy  of  my 
foes — they  could  have  no  power  against  me,  except  it  was  given 
them  from  above ;  they  are  chained,  and  he  holds  the  chain — The 
wrath  of  man  shall  praise  him,  and  the  remainder  of  wrath  will  he 
restrain — The  cup  which  my  Father  giveth  me,  shall  I  not  drink  it? 

Secondly,  the  termination  :  "  when  he  hath  tried  me,  I  shall  come 
forth"  I  am  now  in  "  the  midst  of  trouble,"  but  I  shall  not  remain 
there.  He  doth  not  afflict  willingly.  Though  he  cause  grief,  yet 
will  he  have  compassion.  He  hath  said,  "  I  will  not  contend  for 
ever,  neither  will  I  be  always  wroth :  for  the  spirit  should  fail  before 
me,  and  the  souls  which  I  have  made."  The  time  may  seem  long, 
but  I  shall  not  be  detained  a  moment  longer  than  the  case  requires. 
He  hath  appointed  the  hour  of  deliverance,  and  his  time  is  the  best 
time  ;  for  he  is  a  God  of  knowledge,  and  blessed  are  all  they  that 
wait  for  him.  "  We  went,"  says  the  Church,  "  through  fire  and 
through  water,  but  thou  broughtest  us  out  into  a  wealthy  place." 

Thirdly,  the  benefit :  "  when  thou  hast  tried  me  I  shall  come 
forth  as  gold."  And  how  is  this?  Gold  comes  forth  proved. 
Thus  we  read  of  "gold  tried  in  the  fire,"  and  David  says,  "  Thou, 
O  God,  hast  proved  us:  thou  hast  tried  us,  as  silver  is  tried."  The 
design  of  affliction  is  not  to  increase  God's  knowledge  of  us — this 
is  perfect  already  $  but  to  make  us  better  known  to  others  and  to 
ourselves ;  to  discover  and  display  the  reality  and  the  degree  of  our 


298  DECEMBER  5. 

"race;  to  prove  whether  we  are  humble  enough  to  stoop,  and 
patient  enough  to  wait :  whether  we  can  love  God  when  he  corrects, 
and  trust  in  him  when  he  hideth  himself. 

Gold  comes  forth  purified.  A  stranger  to  the  process  of  refining, 
when  he  saw  it  melting  in  the  intenseness  of  the  fire,  might  sup- 
pose that  it  was  likelv  to  be  destroyed,  or  at  least  that  it  must  be 
injured.  And  it  is  reduced  in  size,  and  something  is  taken  away 
from  it— but  it  is  only  the  dross,  and  this  is  better  removed  than 
retained.  And  who  hath  said,  "  I  will  also  purge  away  thy  dross, 
and  take  away  all  thy  tin."  "By  this  therefore  shall  the  iniquity 
of  Jacob  be  purged ;  and  this  is  all  the  fruit  to  take  away  his  sin  ; 
when  he  maketh  all  the  stones  of  the  altar  as  chalkstones  that  are 
beaten  in  sunder,  the  groves  and  images  shall  not  stand  up."  What 
did  the  three  Hebrews  lose  in  the  flames?  Only  their  bonds. 
When  they  were  thrown  in  they  were  bound  ;  "  and  they  fell  down 
bound  into  the  midst  of  the  burning  fiery  furnace."  In  this  state 
they  could  not  have  moved.  But  without  the  smell  of  fire  passing 
upon  their  bodies  ;  their  bonds  were  burnt,  and  they  were  seen  walk- 
ing with  the  Son  of  God  !     Much  like  this  Young  sings. 

"  Our  hearts  are  fasten'd  to  the  world, 

With  strong  and  various  ties  ; 
But  every  trouble  cuts  a  string, 

And  urges  us  to  rise." 

Gold  comes  forth  prepared.  It  is  then  fitted  to  be  coined  for  cir- 
culation, or  framed  into  vessels  of  ornament  and  use ;  and  now 
rendered  capable  of  a  lustre  which  it  had  not  before.  So  Christians 
are  improved  and  advanced  by  their  trials,  and  can  say,  "  It  is  good 
for  me  that  I  have  been  afflicted."  "  Our  light  affliction,  which  is 
but  for  a  moment,  worketh  for  us  a  far  more  exceeding  and  eternal 
weight  of  glory."  "  For  a  season,  if  needs  be,"  says  Peter,  "ye  are 
in  heaviness."  "  That  the  trial  of  your  faith  being  much  more 
precious  than  of  gold  that  perisheth,  though  it  be  tried  with  fire, 
might  be  found  unto  praise  and  honour  and  glory  at  the  appearing  of 
Jesus  Christ."  Job  speaks  with  confidence  of  the  blessed  result,  before 
he  had  realized  it.  So  may  every  believer.  For  "  all  the  ways  of 
the  Lord  are  mercy  and  truth."  And  "we  know  that  all  things 
work  together  for  good  to  them  that  love  God" 


December  5. — "  And  in  the  dungeon  there  was  no  water,  but  mire :  so 
Jeremiah  sunk  in  the  mire." — Jeremiah  xxxviii.  6. 

Here  he  was  not  as  "  an  evil-doer,"  but "  for  righteousness  sake," 
and  a  faithful  discharge  of  his  duty.  "And  this  is  thankworthy,  if 
a  man  for  conscience  toward  God  endure  grief,  suffering  wrongfully. 
What  glory  is  it,  if,  when  ye  be  buffeted  for  your  faults,  ye  shall 
take  it  patiently  ?  but  if,  when  ye  do  well,  and  suffer  for  it,  ye  take  it 
patiently,  this  is  acceptable  with  God."  The  condition  was  dread- 
ful, owing  to  the  depth,  and  dreariness,  and  unwholesomeness,  and 
foulness  of  the  place  ;  and  the  heart  revolts  at  the  thought  of  the 
sufferer,  sinking  lower  and  lower  in  the  mire  by  every  effort  to  raise 
himself  up,  parched  with  thirst,  fainting  with  hunger,  gasping  for 
free  air,  and  a  stone  being  laid  upon  the  mouth  of  the  pit,  excluding 
not  only  ventilation,  but  light !     And  the  design  of  the  princes 


DECEMBER  5.  299 

was,  that  he  should  not  only  suffer  there,  but  die  of  privation  and 
disease  ;  longing  to  rid  themselves  of  their  reprover,  but  fearing  that 
a  public  execution  would  excite  popular  pity — Thus  Herod  sent  and 
beheaded  John  in  prison — And  how  many  fearful  secrets  of  this 
kind  will  be  divulged  •when  He  maketh  inquisition  for  blood  ! 

Who  could  think  that  a  number  of  persons  in  higher  and  more 
refined  life,  and  commonly  called  "  the  better  sort  of  people,"  would 
be  able  to  leave  a  fellow-creature,  a  prophet  of  the  Lord,  to  perish 
by  so  lingering  and  frightful  a  death  !  Lord,  what  is  man  !  But 
all  things  come  alike  to  all.  No  man  knoweth  either  love  or 
hatred  by  all  that  is  before  them.  These  wicked  princes  are  in  their 
palaces,  and  Jeremiah  is  in  the  miry  dungeon.  But  where  is  the 
God  of  judgment?  We  shall  presently  see — "Let  them  that  surfer 
according  to  the  will  of  God  commit  the  keeping  of  their  souls  to 
him,  in  well-doing,  as  unto  a  faithful  Creator." 

We  are  not  told  here,  what  Jeremiah  did :  but  he  himself  has 
informed  us  in  one  of  his  lamentations.  "  They  have  cut  off  my 
life  in  the  dungeon,  and  cast  a  stone  upon  me.  I  called  upon  thy 
name,  O  Lord,  out  of  the  low  dungeon.  Thou  hast  heard  my  voice  : 
hide  not  thine  ear  at  my  breathing,  at  my  cry.  Thou  drewest  near 
in  the  day  that  I  called  upon  thee :  thou  saidst,  Fear  not."  And 
what  was  the  consequence  ?  The  wrath  of  man  praises  God  :  the 
evil  is  overruled  for  good  ;  and  the  prophet  learns  by  experience 
that  the  Master  he  served,  commanded  the  issues  from  death,  and 
was  a  very  present  help  in  trouble. 

What  a  scene  here  opens  !  "  Now  when  Ebed-melech  the  Ethio- 
pian, one  of  the  eunuchs  which  was  in  the  king's  house,  heard  that 
they  had  put  Jeremiah  in  the  dungeon ;  the  king  then  sitting  in  the 
gate  of  Benjamin ;  Ebed-melech  went  forth  out  of  the  king's  house, 
and  spake  to  the  king,  saying,  My  lord  the  king,  these  men  have 
done  evil  in  all  that  they  have  done  to  Jeremiah  the  prophet,  whom 
they  have  cast  into  the  dungeon ;  and  he  is  like  to  die  for  hunger  in 
the  place  where  he  is,  for  there  is  no  more  bread  in  the  city.  Then 
the  king  commanded  Ebed-melech  the  Ethiopian,  saying,  Take 
from  hence  thirty  men  with  thee,  and  take  up  Jeremiah  the  prophet 
out  of  the  dungeon,  before  he  die."  Here  we  find  how  the  Lord 
can  raise  up  helpers  for  his  people  from  quarters  the  most  unlikely. 
He  "  knoweth  how  to  deliver  the  godly  ;"  and  often  renders  his  inter- 
position as  marvellous  as  it  is  relieving.  Here  we  also  see  that  the 
Lord  has  his  hidden  ones,  and  that  they  are  frequently  found  where 
we  should  little  think  of  looking  after  them — "  Surely  the  fear  of 
God,"  said  Abraham,  "  is  not  in  this  place  5"  but  it  was  there,  and 
prevented  the  sin  which  would  otherwise  have  been  committed. 
Abijali  had  some  good  thing  in  him  towards  the  Lord  God  of  Israel 
in  the  house  of  Jeroboam.  Daniel  was  the  prime  minister  of 
Darius,  and  yet  worshipped  God  three  times  a  day.  Yea,  we  read 
of  saints  even  in  Csesar's  household!  Zedekiah's  court  was  a  very- 
wicked  one,  yet  here  was  a  man  of  principle,  and  of  religious  prin- 
ciple, found  in  it.  But  who  was  he  ?  A  foreigner,  an  "  Ethiopian," 
and  probably  a  negro.  Call  nothing  common  or  unclean.  The 
first  may  be  last,  and  the  last  may  be  first.  While  all  the  princes 
and  the  men  of  Judah  were  destitute  of  humanity  and  piety,  this 
Ethiopian  abounded  in  both. 


300  DECEMBER  6. 

He  had  a  place  at  court  which  secured  him  ease  and  comfort. 
Such  persons  commonly  feel  little  disposition  to  exert  themselves 
for  the  distresses  of  others,  for  they  know  not  the  heart  of  a  sufferer, 
It  is  in  the  school  of  affliction  we  learn  to  weep  with  them  that 
weep.  But  it  is  probable  that  Ebed-melech  had  been  in  trouble 
himself.  However  this  may  be,  his  interference  was  unsolicited 
and  prompt,  as  soon  as  ever  "  he  heard  that  they  had  put  Jeremiah 
into  the  dungeon."  And  he  showed  herein  no  little  courage  as  well 
as  kindness.  He  had  much  to  lose,  and  the  princes  were  likely  to 
unite  against  him,  for  they  were  all  the  determined  enemies  of  Jere- 
miah, and  their  malice  made  them  ready  for  any  mischief,  and  their 
influence  was  great;  and  the  king  to  whom  he  appealed  was  then 
sitting  in  the  gate,  and  therefore  he  had  to  go  to  him  openly.  But 
conviction  nerves  a  man  to  his  purpose,  and  there  is  no  fear  in  love. 

And  his  application  was  successful.  The  king  complied  with  his 
desire.  Let  this  encourage  us  in  our  pious  and  in  our  benevolent 
endeavours.  We  may  succeed  much  better  than  we  imagine.  The 
individual  that  refuses  at  One  time  may  yield  at  another.  Reflection 
may  have  changed  him  :  some  event  or  influence  may  have  put  him 
into  a  propitious  frame.  "  In  the  morning  sow  thy  seed,  and  in  the 
evening  withhold  not  thine  hand ;  for  thou  knowest  not  whether 
shall  prosper,  either  this  or  that,  or  whether  they  both  shall  be  alike 
good."  "  Be  not  weary  in  well-doing,  for  in  due  time  ye  shall 
reap  if  ye  faint  not."  All  of  us  have  some  influence  with  others, 
and  how  seldom  do  we  exert  it  as  we  ought — especially  when  we 
consider  that  the  hearts  of  all  are  in  the  hand  of  the  Lord,  and  he 
can  turn  them  whithersoever  he  pleaseth  ! 


December  6. — "  So  Ebed-melech  took  the  men  with  him,  and  went  into  the 
house  of  the  king  under  the  treasury,  and  took  thence  old  cast  clouts  and  old 
rotten  rags,  and  let  them  down  by  cords  into  the  dungeon  to  Jeremiah.  And 
Ebed-melech  the  Ethiopian  said  unto  Jeremiah,  Put  now  these  old  cast  clouts 
and  rotten  rags  under  thine  arm-holes,  under  the  cords.  And  Jeremiah  did 
so.  So  they  drew  up  Jeremiah  with  cords,  and  took  him  him  up  out  of  the 
dungeon :  and  Jeremiah  remained  in  the  court  of  the  prison. — Jer.  xxxviii. 
11—13. 

Daviu  had  said,  "  Ethiopia  shall  soon  stretch  out  her  hands  unto 
God."  And  two  instances  are  recorded  in  the  Scripture  to  encourage 
us,  as  a  kind  of  first-fruits.  The  one  is  mentioned  in  the  Acts  of 
the  Apostles:  "A  man  of  Ethiopia,  an  eunuch  of  great  authority 
under  Candace  queen  of  the  Ethiopians,  who  had  the  charge  of  all 
her  treasure,  and  had  come  to  Jerusalem  for  to  worship,  was  re- 
turning ;  and  sitting  in  his  chariot  read  Esaias  the  prophet."  Philip 
joined  him,  instructed  him,  and  baptized  him :  u  and  he  went  on  his 
way  rejoicing."  The  other  was  found  ages  before,  in  the  corrupt 
court  of  Zedekiah.  We  have  seen,  in  the  preceding  exercise,  how 
this  pious  and  humane  Ethiopian  had  nobly  distinguished  himself, 
by  applying  to  the  king  on  the  behalf  of  Jeremiah.  Having  obtained 
the  royal  permission  to  release  him  from  the  dismal  dungeon,  and 
being  furnished  with  thirty  men  for  the  purpose,  we  here  see  how 
he  accomplished  the  work. 

If  such  circumstances  are  deemed  unworthy  of  attention,  let  the 
Spirit  of  God  be  condemned  for  recording  them,  and  not  the  preacher 


DECEMBER  6.  301 

for  noticing  them.  We  are  here  led  forcibly  to  remark,  that  nothing 
should  be  wasted,  not  only  in  poor,  but  in  higher  life.  Here  we 
find,  even  in  "  the  house  of  the  King,  and  under  the  treasury,"  that 
is,  in  the  store-room,  old  and  injured  apparel,  laid  by  for  use.  And 
let  it  not  be  forgotten,  that  when  our  Saviour  had  shown  his  power 
by  multiplying  five  loaves  and  two  fishes  into  more  than  a  suffi- 
ciency to  supply  the  whole  multitude,  he  then,  even  then,  enforced 
a  lesson  of  economy  and  frugality ;  and  said,  "  Gather  up  the  frag- 
ments that  remain,  that  nothing  be  lost,"  to  show  that  ability  and 
plenty  are  not  to  justify,  or  even  excuse  any  degree  of  wastefulness. 
It  is  by  guarding,  not  only  against  needless  buying,  but  heedless 
spending,  that  the  capacity  for  beneficence  is  to  be  enlarged.  Our 
resources  are  diminished,  not  only  by  pride  and  indulgence,  but  by 
want  of  regulation  and  negligence.  How  is  it  that  some,  with  a 
very  limited  income,  not  only  provide  things  honest  in  the  sight  of 
all  men,  but  have  to  give  to  him  that  needeth  ? 

There  is  little  charity  in  giving  away  what  we  cannot  use  our- 
selves ;  but  it  is  the  most  shameful  uncharitableness  not  to  do  it. 
Yet  to  mention  only  one  instance — How  often,  in  gardens,  have 
we  seen  vegetables  perishing,  for  which  many  a  family  of  hungry 
children  would  have  been  thankful.  For  we  should  reflect  on  the 
degrees  of  exigency,  and  remember  that  what  is  of  no  value  to  us 
may  be  of  most  pressing  importance  to  others,  even  to  the  leavings 
of  the  plainest  table,  and  the  remnants  of  the  poorest  wardrobe. 

Jeremiah  seems  to  have  been  a  large  heavy  man  ;  and  the  ropes 
might  have  pained  and  bruised  him ;  and  the  dungeon  was  deep. 
Ebed-melech  therefore  provides  a  softening,  and  lets  it  down,  and 
desires  him  to  put  it  under  his  arm-holes  under  the  cords.  We 
should  see  from  this  example,  not  only  to  do  good,  but  to  relieve 
with  tenderness.  As  much  often  depends  upon  the  manner  of  con- 
ferring a  benefit,  as  upon  the  thing  itself,  we  are  therefore  by  love 
to  serve  one  another,  and  to  be  not  only  charitable,  but  pitiful  and 
courteous.  We  have  seen  some  refusing  with  more  kindness  than 
others  have  given  ;  the  plaintive  countenance,  the  melting  eye,  the 
soothing  voice,  showing  at  the  time  that  it  was  not  the  will,  but  the 
power  that  was  wanting.  How  much  a  female  adds  to  the  impres- 
sion of  her  relief,  by  the  delicacy  with  which  she  dispenses  it !  the 
manner  as  well  as  the  principle  of  charity  may  render  it  a  grace. 

But  our  love  is  to  abound  in  knowledge  and  in  all  judgment. 
We  therefore,  Finally,  see  the  prudence  as  well  as  the  kindness  of 
this  good  man.  Though  he  had  drawn  him  up,  he  did  not  urge 
him  to  escape,  but  let  him  "  remain  in  the  court  of  the  prison."  He 
did  this  for  two  reasons.  First,  there  he  would  be  more  under  the 
king's  protection,  than  if  he  was  immediately  set  at  large.  And, 
Secondly,  there  he  would  be  more  likely  to  be  better  provided  for  in 
the  straitness  of  the  dearth,  as  we  see  from  the  end  of  the  foregoing 
chapter,  when  the  king  ordered  him  to  abide  there  before  his  wretched 
confinement:  "Then  Zedekiah  the  king  commanded  that  they 
should  commit  Jeremiah  into  the  court  of  the  prison,  and  that  they 
should  give  him  daily  a  piece  of  bread  out  of  the  bakers'  street,  until 
all  the  bread  in  the  city  were  spent.  Thus  Jeremiah  remained  in 
the  court  of  the  prison." 

Vol.  II.  26 


302  DECEMBER  7. 

December  7. — "Now  the  word  of  the  Lord  came  unto  Jeremiah,  while  he 
waB  shut  up  in  the  court  of  the  prison,  Baying,  Go  and  speak  to  Ebed-melech 
the  Ethiopian,  saying,  Thus  saith  the  Lord  of  hosts,  the  God  of  Israel ;  Behold, 
I  will  bring  my  words  upon  this  city  for  evil,  and  not  for  good  ;  and  they  shall 
be  accomplished  in  that  day  before  thee.  But  I  will  deliver  thee  in  that  day, 
saith  the  Lord  :  and  thou  shalt  not  be  given  into  the  hand  of  the  men  of  whom 
thou  art  afraid.  For  I  will  surely  deliver  thee,  and  thou  shalt  not  fall  by  the 
sword,  but  thy  life  shall  be  for  a  prey  unto  thee ;  because  thou  hast  put  thy 
trust  in  me,  saith  the  Lord."— Jer.  xxxix.  15—18.  v 

It  is  observable  that  Jeremiah  himself  was  charged  with  this 
consolatory  message  to  Ebed-melech,  who  had  acted  so  nobly  as  his 
friend,  and  obtained  his  deliverance  from  the  dungeon.  Nothing 
could  have  been  more  agreeable  and  delightful  to  his  feelings  than 
to  be  the  medium  of  such  a  communication  ;  for  grace  by  making  a 
man  humble  always  makes  him  grateful ;  and  though  his  praise  is 
principally  due  to  the  Author  of  all  his  mercies,  he  will  not  over- 
look the  instruments. 

The  address  implies  the  apprehension  of  Ebed-melech,  yea,  it  is 
expressly  said  he  was  "  afraid."  Of  whom  ?  Of  the  princes 
whose  doings  he  had  opposed  and  censured  ?  or  the  Chaldeans  that 
were  now  encompassing  the  city  ?  It  is  not  possible  to  determine 
this;  neither  is  it  necessary.  But  while  he  is  informed  that  the 
words  concerning  Jerusalem  should  be  accomplished,  and  that  he 
should  witness  it,  he  receives  the  assurance  ;  "  But  I  will  deliver 
thee  in  that  day,  saith  the  Lord :  and  thou  shalt  not  be  given  into 
the  hand  of  the  men  of  whom  thou  art  afraid.  For  I  will  surely 
deliver  thee,  and  thou  shalt  not  fall  by  the  sword,  but  thy  life  shall  be 
for  a  prey  unto  thee." 

Behold  the  value  and  importance  of  life,  and  see  how  able  the 
Lord  is  to  secure  it  even  in  the  midst  of  general  calamity  and  deso- 
lation; according  to  the  promise  :  "  He  shall  cover  thee  with  his 
feathers,  and  under  his  wings  shalt  thou  trust:  his  truth  shall  be  thy 
shield  and  buckler.  Thou  shalt  not  be  afraid  for  the  terror  by  night ; 
nor  for  the  arrow  that  flieth  by  day ;  nor  for  the  pestilence  that 
walketh  in  darkness  ;  nor  for  the  destruction  that  wasteth  at  noon- 
day. A  thousand  shall  fall  at  thy  side,  and  ten  thousand  at  thy 
right  hand  ;  but  it  shall  not  come  nigh  thee.  Only  with  thine  eyes 
shalt  thou  behold  and  see  the  reward  of  the  wicked."  The  preser- 
vation of  Noah  in  the  Deluge,  of  Lot  in  the  overthrow  of  Sodom 
and  Gomorrah,  of  the  Israelites  in  Goshen,  from  the  plagues  of 
Egypt,  and  of  the  mourners  in  Ezekiel  from  the  men  with  the 
slaughter  weapons  ;  all  these  show  that  "  the  Lord  knoweth  how  to 
deliver  the  godly  out  of  temptation,  and  to  reserve  the  unjust  unto 
the  day  of  judgment  to  be  punished." 

If  Ebed-melech  believed  this  declaration  he  would  not  only  dwell 
safely,  but  be  in  quiet  from  the  fear  of  evil,  his  mind  kept  in  perfect 
peace,  being  stayed  upon  God.  When  Ave  consider  the  structure  of 
our  frame,  and  the  numberless  dangers  to  which  we  are  exposed,  we 
cannot  reckon  upon  living  a  day  or  an  hour  to  an  end,  without  the 
Preserver  of  men.  But  all  our  times  are  in  his  hand,  and  he  makes 
us  immortal  till  our  work  is  done — 

Hast  though  not  given  thy  word 

To  save  my  soul  from  death  1 
And  I  can  trust  my  Lord 
To  keep  my  mortal  breath. 


DECEMBER  8.  303 

I'll  go  and  come, 
Nor  fear  to  die, 
Till  from  on  high 
Thou  call  me  home. 

But  see  the  reason  assigned  for  his  gracious  regard  :  "  Because 
thou  hast  put  thy  trust  in  me,  saith  the  Lord."  It  was  really  for  his 
kindness  to  Jeremiah  ;  but  God  notices,  not  the  practice  but  the  prin- 
ciple which  had  produced  it,  and  without  which  he  could  not  have 
been  actuated  to  do  as  he  had  done.  Men  judge  of  motives  by 
actions  :  God  judges  of  actions  by  motives  ;  and  the  motive  is  more 
with  him  than  every  thing  else.  So  indeed  it  is  with  us  as  far  as 
we  can  ascertain  it  in  any  instance  of  conduct  towards  ourselves. 
Hence  we  value  a  trifle  if  it  springs  from  real  regard,  more  than  a 
much  larger  present  if  it  arises  from  selfishness.  We  may  indeed 
be  mistaken  in  our  constructions,  but  God  is  not  mocked,  his  judg- 
ment is  always  according  to  truth.  The  case  before  us  is  not  a 
solitary  one.  We  should  have  commended  the  humanity  and 
humility  of  the  Centurion ;  and  the  prayer  and  perseverance 
of  the  Syrophenician  woman :  but  our  Lord  only  spake  of  their 
faith. 

Some  people  always  seem  afraid  of  faith,  as  if  it  were  hardly  com- 
patible with  holiness  and  morality ;  whereas,  it  is  the  medium, 
the  origin  of  them ;  it  is  the  spring  of  these  streams,  it  is  the  root 
of  these  branches.  It  is  in  every  respect  operative  ;  but  it  peculiarly 
works  by  love.  He  is  the  most  likely  to  show  mercy  who  has 
received  mercy  ;  to  forgive  who  has  been  forgiven. 

But  the  whole  shows  us  that  Eben-melech  had  no  reason  to 
repent  of  his  work  of  faith  and  labour  of  love  towards  the  Lord's 
servant.  Jeremiah  could  not  repay  him  ;  but  this  was  so  much  the 
better  for  his  benefactor.  This  is  the  very  reason  which  our  Saviour 
adduces  to  excite  attention  to  the  poor :  "  For  they  cannot  recompense 
thee,  but  thou  shalt  be  recompensed  at  the  resurrection  of  the  just." 
It  is  finely  said,  "  He  that  giveth  to  the  poor  lendeth  unto  the  Lord." 
A  man  does  not  think  of  returning  what  is  given  him,  but  if  he  has 
any  sense  of  honour  and  of  justice  he  will  not  retain  what  is  lent. 
And  would  the  Lord  borrow  and  not  repay?  He  has  bound  himself 
not  only  to  accept,  but  to  reward  the  services  of  his  people,  and  the 
reward  is  not  the  less  great,  or  the  less  certain,  because  it  is  a 
reward  not  of  debt,  but  of  grace.  "  He  that  receiveth  a  prophet  in 
the  name  of  a  prophet  shall  receive  a  prophet's  reward  ;  and  he  that 
receiveth  a  righteous  man  in  the  name  of  a  righteous  man  shall 
receive  a  righteous  man's  reward.  And  whosoever  shall  give  to 
drink  unto  one  of  these  little  ones  a  cup  of  cold  water  only  in  the 
name  of  a  disciple,  verily  I  say  unto  you,  he  shall  in  no  wise  lose 
his  reward." 


December  8. — "One  thing  I  know,  that,  whereas  I  was  blind,  now  I  aee." — 
John  ix.  25. 

The  corporeal  change  with  which  this  poor  man  had  been  blessed, 
is  the  spiritual  experience  of  every  real  Christian— He  was  blind,  but 
now  sees. 

And  like  him  too  the  Christian  may  know  it. 

We  may  also  observe  a  resemblance  in  the  limitation  of  the 


304  DECEMBER  8. 

knowledge  itself— It  extends  to  one  thing  :  "  One  thing  I  know,  thaf7 
whereas  I  was  blind,  now  I  see."  But  this  is  the  main  thing ;  and 
to  know  this  is  to  know  enough,  without  being  able  to  determine  a 
number  of  particular  circumstances.  For  instance :  it  is  not  neces- 
sary to  know  the  precise  time  of  the  change.  Who  knows  precisely 
when  the  day  begins,  or  which  be  the  first  beams  that  reach  our 
horizon  ?  Yet  one  thing  we  know,  that  the  sun  is  rising ;  it  is 
dawn,  it  is  day.  We  know  when  spring  is  arrived,  and  yet  who 
can  fix  the  exact  boundary  by  which  it  passed  from  winter,  and  the 
hour,  the  day,  the  week,  when  it  will  issue  in  summer?  unless  in 
the  artificialness  of  the  almanack.  Who  perceived  when  he  first 
began  to  live  naturally  ;  yet  he  knows  that  he  hungers  and  thirsts, 
and  eats  and  drinks,  and  lives  and  moves,  and  has  a  being. 

Neither  is  it  necessary  to  be  able  to  know  the  particular  instru- 
mentality employed ;  whether  an  afflictive  event,  or  a  good  book,  or 
the  admonition  of  a  friend,  or  the  preaching  of  the  word.  Some- 
times there  is  such  a  combination  and  blending  of  excitements  and 
impressions,  that  it  is  impossible  to  specify  which,  in  the  aggregate, 
was  the  most  powerful  or  decisive.  Whatever  be  the  means,  and 
they  are  various,  the  excellency  of  the  power  is  of  God ;  and  it  is 
enough  for  us  to  know  that  the  work  is  done,  and  to  acknowledge 
that  he  has  done  it. 

To  which  we  may  add  the  manner  in  which  it  has  been  accom- 
plished. In  some  cases  it  is  more  sudden ;  in  others  more  slow. 
The  Lord  addresses  one  man  in  thunder ;  he  whispers  to  another  in 
a  small  still  voice.  Here  he  awakens  fear  and  terror  ;  there  he  draws 
with  the  bands  of  a  man  and  the  cords  of  love.  What  a  difference 
was  there  between  the  conversion  of  the  jailer,  and  the  opening  of 
the  heart  of  Lydia :  and  between  the  revelation  of  the  Saviour  to 
Saul  of  Tarsus,  and  to  Cornelius !  Yet  in  all  these  instances  the 
result  was  the  same.  Two  inferences  may  be  drawn  from  hence. 
The  one  regards  others.  How  careful  should  we  be  not  to  disown 
persons  as  religious  characters,  and  keep  them  back  from  the  table 
of  the  Lord,  because  they  are  unable  to  furnish  a  minute  narrative  of 
the  dealings  of  God  with  their  souls,  while  they  walk  as  becometh 
the  Gospel.  The  other  regards  ourselves.  It  is  better  indeed  to  err 
on  the  safe  side  ;  and  to  be  too  fearful  rather  than  self-secure.  It  is 
an  awful  thing  to  decide  on  our  spiritual  condition  ;  and,  consider- 
ing the  consequences  of  mistake,  should  never  be  done  without 
much  consideration.  Yet,  on  the  other  hand,  decision  is  unspeakr 
ably  desirable,  and  we  should  not  refuse  to  be  comforted,  and  under 
a  feeling  of  humility  and  diffidence,  become  ungrateful,  and  deny 
what  God  has  wrought  in  us.  We  are  commanded  to  examine  our- 
selves, and  to  prove  whether  we  are  in  the  faith;  but  this  is  best 
done,  not  by  nice  and  curious  inquiries  with  regard  to  the  influences 
l  of  the  Holy  Spirit,  but  by  observing  the  tendency  of  their  operation, 
find  judging  by  their  effects— And  happy  is  he  who,  whatever  he 
may  be  ignorant  of  besides,  can  say,  "  One  thing  I  know,  that, 
whereas  I  was  blind,  now  I  see." 

And  remark  what  a  confidence  the  man  derived  from  his  consci- 
ousness  of  this  one  thing.  These  unbelievers  wished  and  endea- 
voured to  confound  him  ;  but  their  questions  and  their  cavils  had  no 
weight  with  him.    He  did  not  consider  himself  competent  to  dispute 


DECEMBER  9.  305 

with  them  ;  nor  did  he  attempt  to  consider  every  objection  their  pre- 
judices urged — But  he  had — he  felt  one  invincible,  undeniable  argu- 
ment— "  This,"  says  he,  "is  sufficient  for  me."  You  say,  he  is  a 
sinner — Is  it  likely  a  sinner  would  be  so  honoured  of  God  as  he  has 
been?  Since  the  world  began  was  it  not  heard  that  any  man  opened 
the  eyes  of  one  that  was  born  blind.  If  this  man  was  not  of  God 
he  could  do  nothing.  This  however  I  must  leave  with  you — I  know 
what  he  has  done  for  me,  and  cannot  be  mistaken — whether  he  be  a 
sinner  I  know  not;  "  one  thing  I  know,  that,  whereas  I  was  blind, 
now  I  see." 

A  Christian  indeed  is  not  an  enthusiast.  He  despises  no  kind  of 
evidence  ;  and  he  wishes  that  his  religion  may  always  appear  what 
it  really  is,  a  reasonable  service.  But  he  that  believeth  hath  the 
witness  in  himself.  Like  this  man,  has  a  satisfaction  derived  from 
experience.  He  has  received  the  truth  in  the  love  and  efficiency  of  it. 
He  has  felt  its  power  and  blessedness.  Such  a  man  could  be  safely 
trusted  among  infidels.  They  may  scoff  and  ridicule;  they  may 
even  perplex  him  ;  but  they  cannot  induce  a  conviction  contrary  to 
his  views  and  feelings.  He  has  a  certainty,  out  of  which  he  can 
neither  be  laughed  or  reasoned.  His  heart  is  established  with  grace. 
And  thus  also  he  is  secure,  not  only  from  infidelity,  but  heresy  ;  and 
cannot  be  drawn  away  from  the  truth  as  it  is  in  Jesus,  or  the  pecu- 
liar doctrines  of  divine  grace.  With  him  they  are  not  mere  notions, 
but  principles.  They  are  spirit  and  they  are  life.  They  sanctify, 
quicken,  refresh  his  soul.  If  a  man  who  sees  could  be  introduced 
among  a  people  entirely  blind,  they  would  consider  him  a  liar  or  a 
madman,  when  he  told  them  what  he  saw.  Yet  though  he  would 
not  contemn  them  because  of  their  blindness,  but  feel  pity  instead  of 
pride,  he  would  be  in  no  danger  of  yielding  to  their  opinion :  he 
would  know  that  he  spoke  the  words  of  truth  and  soberness — He 
would  know  that  though  they  were  blind  he  saw. 

This  also  qualifies  a  man  for  dealing  with  others  in  divine  things. 
It  excites  his  zeal,  and  enables  him  to  speak  with  earnestness,  be- 
cause he  can  speak  without  hesitation  or  doubt.  "  Lo  this,  we  have 
searched  it,  so  it  is;  hear  it,  and  know  thou  it  for  thy  good."  "  That 
which  we  have  seen  and  heard  declare  we  unto  you,  that  ye  also  may 
have  fellowship  with  us  :  and  truly  our  fellowship  is  with  the 
Father,  and  with  his  Son  Jesus  Christ." 

This  also  yields  him  a  prop  against  despair,  and  a  cordial  under 
discouragement.  He  feels  that  he  is  far  from  what  he  ought  to  be, 
and  wishes  to  be.  "  I  have  much,"  says  he,  "  to  humble  me,  but  I 
am  not  without  cause  for  thankfulness.  He  has  made  me  to  differ 
from  others,  and  from  myself  once.  I  know  he  has  enabled  me  to* 
see  the  evil  of  sin,  the  beauty  of  holiness,  the  worth  of  his  grace.. 
I  know  I  love  his  salvation ;  and  I  count  all  things  but  loss. 
for  the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord— And. 
if  he  were  pleased  to  kill  me,  he  would  not  have  shown  me  sucb. 
things  as  these." 


December  9.— "He  shall  see  of  the  travail  op  his  soul,  and  shall  be 
satisfied." — Isaiah  liii.  11. 

This  verse  contains  ah  epitome  of  the  whole  chapter ;  and  the 
26* 


306  DECEMBER  9. 

chapter  contains  an  epitome  of  the  whole  Gospel.  For  what  is  the 
Gospel — but  "  the  testimony  of  Jesus  ?"  And  what  does  this  testi- 
mony essentially  include — but  "  the  sufferings  of  Christ  and  the 
glory  that  should  follow  ?"  And  if  "  the  angels  desire  to  look  into 
these  things"— how  much  more  should  we,  to  whom  they  are  not 
only  true,  and  wonderful,  and  sublime— but  infinitely  important  and 
necessary  ?  Let  me  therefore  indulge  in  three  meditations  on  this 
all-interesting  subject. 

The  allusion  is  obvious.  "A  woman  when  she  is  in  travail  hath 
sorrow,  because  her  hour  is  come :  but  as  soon  as  she  is  delivered  of 
the  child,  she  remembereth  no  more  the  anguish,  for  joy  that  a  man 
is  born  into  the  world."  A  comparison  should  never  be  pressed  be- 
yond its  lawful  bounds.  The  attempt  made  to  force  too  much  out  of 
it,  not  only  renders  it  absurd,  but  weakens  it,  and  the  spirit  flies  off 
evaporated  in  particles.  It  should  suffice  here  to  observe,  that  there 
is  a  strong  and  striking  resemblance  between  the  delivered  mother 
and  the  risen  Saviour.  In  each  case  there  is  suffering.  In  each 
case  the  suffering  is  followed  by  pleasure.  And  in  each  case  the 
pleasure  is  deemed  the  recompence  of  the  suffering — The  birth  of 
the  child  repays  the  throes  of  the  mother ;  and  the  salvation  of  the 
Church  satisfies  the  Saviour :  "  He  shall  see  of  the  travail  of  his 
soul,  and  be  satisfied."     The  travail  of  his  soul. 

From  ignorance  and  the  degree  of  interest  which  things  acquire 
in  their  relation  to  ourselves,  every  sufferer  is  prone  to  think  that 
his  endurings  are  peculiar  and  superior.  Jesus  could  say  with  infi- 
nite propriety,  "  Behold,  and  see  if  there  be  any  sorrow  like  unto 
my  sorrow,  which  is  done  unto  me,  wherewith  the  Lord  hath  afflict- 
ed me  in  the  day  of  his  fierce  anger."  Two  things  here  intimate 
the  greatness  of  nis  passion.  First,  the  term  by  which  it  is  express- 
ed. "  Travail" — not  trouble — but  "  travail."  And,  secondly,  the 
principal  seat  of  it ;  "  his  soul" — "  The  travail  of  his  soul."  The 
distress  of  the  soul  is  the  soul  of  distress. 

Some  persons  are  not  qualified  to  enter  into  a  comparison  between 
corporeal  and  mental  affliction.  They  are  are  a  kind  of  human  ani- 
mals. They  are  masses  of  flesh  and  blood.  They  have  senses,  and 
passions,  and  appetites;  and  little  else.  They  lie  down  and  rise  up; 
they  sleep  and  wake  ;  they  hunger  and  thirst — But  they  never  suf- 
fer unless  when  they  have  nothing  to  eat,  or  when  they  cry  out 
with  bodily  pain.  They  are  strangers  to  all  that  interior  of  wo 
which  to  feeling  minds  renders  the  world  a  wilderness,  more  than 
the  thorns  and  briers  without.  "  The  spirit  of  a  man  will  sustain 
his  infirmity  :  but  a  wounded  spirit  who  can  bear  ?"  While  all  is 
calm  and  firm  within,  external  trials  are  borne  with  comparative 
ease.  Then  we  may  be  "troubled  on  every  side,  yet  not  distressed;" 
like  a  ship  in  the  sea,  which  does  not  sink  by  the  water  around  it, 
but  only  by  what  gets  through  and  gets  in. 

But  there  are  some  who  have  not  only  "  fightings  without,"  but 
"  fears  within."  They  know  what  inward  anguish  and  depression 
mean.  Ah  !  says  David,  "  My  bones  are  vexed,  my  soul  is  also 
sore  vexed" — "  O,  my  God,  my  soul  is  cast  down  within  me."  And 
how  was  it  with  his  Son,  whom  he  yet  in  spirit  calls  his  Lord  ? 
His  sufferings  were  "the  travail  of  his  soul."  Not  that  he  was  free 
from  other  afflictions.     With  regard  to  outward  distresses,  he  was 


DECEMBER  10.  307 

a  man  of  sorrows,  and  acquainted  with  grief.  But  even  his  exter- 
nal sufferings  derived  much  of  their  pressure  from  the  sensibility  of 
his  mind,  for  he  was  all  feeling.  Some  are  little  affected,  even  with 
bereavements :  but  he,  at  the  grave  of  Lazarus,  groaned  in  spirit 
and  wept.  Some  seem  careless  of  reputation ;  but  he  said,  "  reproach 
hath  broken  my  heart."  Some  when  "stricken"  are  not  "grieved," 
and  "  have  made  their  faces  harder  than  a  rock  ;"  but  he  "  in  the 
days  of  his  flesh  mdae  supplications  with  strong  cryings  and  tears." 
But  what  led  him  to  exclaim  on  the  cross,  "  My  God,  my  God,  why 
hast  thou  forsaken  me  V  What  made  him  in  the  garden,  before 
the  hand  of  man  had  yet  touched  him,  to  be  "  sore  amazed  and 
very  heavy  ?"  What  led  him  to  say,  "  My  soul  is  exceeding  sor- 
rowful even  unto  death  ?"  while  "  his  sweat  was  as  it  were  drops  of 
blood  falling  to  the  ground  V 

"  The  thought  of  his  approaching  crucifixion,"  say  some.  If  so, 
what  becomes  of  the  pre-eminence  of  his  example  ?  We  can  fetch 
many  from  history  who  had  to  endure  more  torturing  and  lingering 
agonies — And  yet  they  rejoiced  in  the  prospect,  left  their  prisons 
singing,  kissed  the  instrument  of  their  pain,  and  thanked  the  execu- 
tioner. How  did  Bradford,  when  informed  that  he  was  to  be  burnt 
at  the  stake  the  following  day,  fall  upon  his  knees  and  praise  God  for 
an  honour  he  had  so  long  waited  for  ?  When  a  popish  priest  said 
to  Hooper  at  the  place  of  execution,  "  I  am  truly  sorry  to  find  you 
here  ;"  the  martyr  replied,  "  O  man,  keep  thy  sorrow  to  thyself,  and 
mourn  over  thine  own  wickedness.  I  am  well  blessed  by  God,  and 
to  die  for  the  sake  of  Christ  is  sweet  to  my  soul."  Is  then  the  ser- 
vant above  the  master,  or  the  disciple  above  his  Lord  ?  Here — 
and  we  will  venture  to  say,  here  alone,  can  be  found  a  complete  and 
satisfactory  solution.  They  had  Calvary  before  them,  but  not 
Gethsemane.  They  had  to  endure  the  cross,  but  not  the  curse. 
They  died  by  men,  but  not  for  them.  They  had  not  to  bear  the  sins 
of  many  :  they  had  not  to  bear  their  own  sins — not  one  of  their  own 
sins — or  they  would  have  sunk  down  under  the  burden.  But  he  bare 
our  sins  in  his  own  body  on  the  tree.  The  Lord  laid  on  him  the  ini- 
quity of  us  all.  Surely  he  hath  borne  our  griefs  and  carried  our  sor- 
rows. The  chastisement  of  our  peace  was  upon  him,  and  by  his 
stripes  we  are  healed.     His  soul  was  made  an  offering  for  sin. 


December  10. — "  He  shall  see  of  the  travail  of  his  soul,  and  shall  be  satis- 
fied."— Isaiah  liii.  11. 

Something  therefore  was  to  be  derived  from  the  travail  of  his 
soul.  It  was  the  salvation  of  sinners.  To  show  that  this  infinite  good 
results  from  his  suffering,  he  compares  his  dying  to  the  sowing  of 
seed,  which  dies,  and  then  produces.  "  Verily,  verily,  I  say  unto 
you,  Except  a  corn  of  wheat  fall  into  the  ground  and  die  it  abideth 
alone :  but  if  it  die  it  bringeth  forth  much  fruit."  Here  we  are  re- 
minded of  our  obligations  to  him.  If  we  are  reconciled  unto  God,  it 
is  by  the  death  of  his  Son  :  if  we  are  redeemed  from  the  curse  of  the 
law,  it  is  because  he  was  made  a  curse  for  us.  The  blessing,  though 
free  to  us,  was  beyond  expression  expensive  to  him.  He  accom- 
plished it,  not  by  a  mere  volition  of  his  will,  or  an  exertion  of  his 
power,  but  by  his  obedience  unto  death,  even  the  death  of  the  cross. 


308  DECEMBER  10. 

"  He  sunk  beneath  our  heavy  woes, 

To  raise  us  to  his  throne ; 
There's  not  a  gift  his  hand  bestows, 

But  cost  his  heart  a  groan." 

Worthy  is  the  Lamb  that  was  slain ! 

While  this  blessedness  is  the  travail  of  his  soul,  so  we  find  he  can 
enjoy  the  sight  of  it.  A  child,  when  born,  may  be  spared,  and  may 
grow  up,  and  be  acknowledged  as  the  offspring  of  her  who  bare  him  ; 
but  if  she  dies,  though  others  see  the  travail  of  the  mother,  she  her- 
self does  not.     She  is  laid  low  in  the  dust;  and  in  vain  her  infant 

goes  to  her  grave His  cries,  if  oppressed,  cannot  reach  her  ears, 

nor,  if  well  treated,  can  the  news  gladden  her  heart — Her  son  comes 
to  honour,  but  she  knoweth  it  not ;  and  he  is  brought  low,  but  she 
perceiveth  it  not  of  him.  So  it  was  with  Rachel:  "Rachel  tra- 
vailed, and  she  had  hard  labour.  And  it  came  to  pass,  when  she 
was  in  hard  labour,  that  the  midwife  said  unto  her,  Fear  not ;  thou 
shalt  have  this  son  also."  And  she  had  a  son,  and  he  became  a 
patriarch,  and  the  head  of  a  tribe;  but  she  saw  it  not:  for  she 
only  sighed  out  a  name  expressive  of  her  disappointment  and 
sorrow — she  called  his  name  Benoni,  and  expired.  So  would  it 
have  been  with  Jesus,  had  he  not  rose  and  revived.  Whatever 
blessings  he  procured  for  us  by  dying,  he  could  not  have  seen  the 
application  and  enjoyment  of  them,  had  he  remained  in  the  grave. 
But  he  could  not  be  holden  of  it.  It  was  said  of  him,  He  shall  live. 
A  seed  shall  serve  him.  And  he  shall  see  his  seed,  he  shall  prolong 
his  days,  and  the  pleasure  of  the  Lord  shall  prosper  in  his  hand. 

For  there  is  a  certainty  in  his  realizing  this  vision — "  He  shall  see 
of  the  travail  of  his  soul."  It  is  often  spoken  of  as  a  reward  insured 
by  promise  and  stipulation.  Thus  it  is  said  ;  "  By  his  knowledge 
shall  my  righteous  servant  justify  many ;  for  he  shall  bear  their 
iniquities.  Therefore  will  I  divide  him  a  portion  with  the  great, 
and  he  shall  divide  the  spoil  with  the  strong  ;  because  he  hath  poured 
out  his  soul  unto  death :  and  he  was  numbered  with  the  transgressors ; 
and  he  bare  the  sin  of  many,  and  made  intercession  for  the  trans- 
gressors." Let  it  not  be  objected,  that  he  himself  says,  "  I  have 
laboured  in  vain,  I  have  spent  my  strength  for  nought,  and  in  vain." 
For  here  he  complains  as  the  moral  agent,  as  the  preacher  of  the 
word,  as  the  minister  of  the  circumcision.  But  this  does  not  apply 
to  the  everlasting  covenant  ordered  in  all  things  and  sure.  This 
would  not  allow  of  his  suffering  at  an  uncertainty.  Having  per- 
formed the  awful  condition,  it  would  have  been  unfaithful  in  God 
to  have  withh olden  the  remuneration  suspended  upon  it;  especially 
as  he  died  in  dependance  upon  it,  and  in  expectation  of  it.  It  was 
the  joy  set  before  him,  for  which  he  endured  the  cross,  and  despised 
the  shame.— To  which  we  may  add,  that  he  is  fully  in  the  possession 
of  resources  sufficient  to  enable  him  to  acquire  all  his  rights,  and 
realize  all  his  wishes.  As  yet  we  see  not  all  things  put  under  him, 
but  we  see  him,  for  the  suffering  of  death,  crowned  with  glory  and 
honour.  We  see  him  with  power  over  all  flesh :  with  all  power  in 
heaven  and  in  earth— able  therefore  to  counteract  all  the  designs  of 
his  enemies,  and  to  make  them  subservient  to  the  accomplishment  of 
his  own — able  to  take  the  heathen  for  his  inheritance,  and  the  utter- 
most parts  of  the  earth  for  his  possession— able  to  subdue  Paganism, 
and  the  false  prophet,  and  the  man  of  sin— able  to  take  away  the 


DECEMBER  11.  309 

veil  from  the  heart  of  the  Jews,  and  induce  them  to  look  upon  him 
whom  they  have  pierced,  and  to  mourn  for  him — able  to  root  up  in 
his  churches  every  plant  which  his  heavenly  Father  hath  not  plant- 
ed— able  to  increase  a  thousand  fold  all  the  excellences  and  useful- 
ness of  his  people.  "  For  brass  I  will  bring  gold,  and  for  iron  I  will 
bring  silver,  and  for  Avood  brass,  and  for  stones  iron."  "  Moreover 
the  light  of  the  moon  shall  be  as  the  light  of  the  sun,  and  the  light 
of  the  sun  shall  be  seven-fold,  as  the  light  of  seven  days,  in  the  day 
that  the  Lord  bindeth  up  the  breach  of  his  people,  and  healeth  the 
stroke  of  their  wound." 


December  11. — "He  shall  see  of  the  travail  of  his  soul,  and  SHAiL  be  sa 
tigfied." — Isaiah  liii.  11. 

Nothing  is  more  trying  and  mortifying  than  to  labour  without 
success,  especially  when  great  difficulties  are  encountered,  and  great 
sacrifices  incurred.  But  how  pleasing  is  it  to  the  husbandman  after 
manuring,  and  plowing,  and  sowing,  to  go  forth  and  see,  first  the 
blade,  then  the  ear,  and  after  that  the  full  corn  in  the  ear ;  and  when 
he  has  borne  the  burden  and  heat  of  the  day  in  harvest  to  behold  the 
precious  grain  safely  housed  in  the  garner  !  How  delightful  must 
it  be  to  the  warrior  after  his  marchings,  and  privations,  and  all  the 
perils  of  the  field,  to  return  home  in  peace,  and  enjoy  the  spoils  and 
rewards  of  victory  !  Or  take  the  image  to  which  Isaiah  refers.  How 
is  the  mother  recompensed  for  her  pain  when  she  sees — a  living 
child — her  own — the  pledge  of  mutual  affection — the  wearer  of  the 
father's  name  and  image — an  endeared  creature  depending  upon  her- 
self—to be  fed  at  her  bosom — to  be  dandled  on  her  knee — to  be  aided 
by  her  in  all  his  attempts  to  walk  and  speak — a  rational  being 
unfolding  new  powers — and  preparing  for  usefulness  in  the  commu- 
nity— and  who,  unless  he  be  a  wretch,  will  pronounce  no  word 
through  life  with  half  the  feeling  he  will  say,  "  My  mother  !"  But 
there  have  been  days  wherein  it  was  said,  "  Blessed  is  the  womb 
that  bare  not,  and  the  paps  that  never  gave  suck."  Many  a  "  Rachel 
is  weeping  for  her  children,  and  refusing  to  be  comforted,  because 
they  are  not."  Many  an  early  grave  is  inscribed  with,  "  Childhood 
and  youth  are  vanity."  But  the  pleasure  of  the  Lord  Jesus  is  liable 
to  no  such  disappointment — "  He  shall  see  of  the  travail  of  his  soul, 
and  shall  be  satisfied." 

Let  us  dwell  for  a  moment  on  this  satisfaction.  What  can  be  so 
animating  and  improving?  Paul  says  to  the  Thessalonians,  "Ye 
are  our  glory  and  joy."  Yet  he  and  his  brethren  were  only  minis- 
ters by  whom  they  believed,  even  as  the  Lord  gave  to  every  man. 
But  if  converts  are  the  glory  and  joy  of  those  who  are  only  the  in- 
struments of  their  salvation,  in  how  much  higher  a  degree  must 
they  be  so  to  him  who  is  the  sole  author  of  it !  When  the  Phari- 
sees and  Scribes  murmured,  saying,  This  man  receiveth  sinners  and 
eateth  with  them,  "  He  spake  this  parable  unto  them.  What  man 
of  you,  having  an  hundred  sheep,  if  he  lose  one  of  them,  doth  not 
leave  the  ninety  and  nine  in  the  wilderness,  and  go  after  tnat  whieh 
is  lost,  until  he  find  it  ?  And  when  he  hath  found  it,  he  layeth  it 
on  his  shoulders,  rejoicing."  We  need  not  say,  that  this  shepherd 
who  instead  of  complaining  of  his  wearisome  and  painful  search^ 


310  DECEMBER  11. 

only  exults  in  his  success,  is  the  Shepherd  and  Bishop  of  our  souls. 
When  he  came  to  the  well  he  was  not  only  thirsty,  but  hungry, 
and  therefore  his  disciples  went  away  into  the  city  to  buy  meat. 
When  they  returned  they  spread  it  before  him,  saying,  "  Master, 
eat"— But  he  said  unto  them,  "  I  have  meat  to  eat  that  ye  know 
not  of."  Upon  which,  looking  at  each  other  and  wondering,  they 
said,  "Hath  any  man  brought  him  aught  to  eat?"  He  then 
said,  "  My  disciples,  since  you  left  me  I  have  had  an  opportunity  to 
enlighten  and  convert,  by  my  grace,  a  poor  sinful  wretch  who  came 
here  to  draw  water ;  and  she  has  left  her  vessel  for  my  use ;  and 
has  gone  into  the  city  to  tell  her  neighbours ;  and  is,  as  you  see 
yonder,  returning  over  the  plain  with  a  large  number,  who  will 
receive  my  doctrine  and  become  my  followers.  Say  not  ye,  There 
are  yet  four  months,  and  then  cometh  harvest?  behold,  I  say  unto 
you,  lift  up  your  eyes,  and  look  on  the  fields ;  for  they  are  white 
already  to  harvest.  Ah !  my  disciples,  this  is  food  !  There  is  no 
repast  like  the  satisfaction  of  doing  good— My  meat  is  to  do  the  will 
of  him  that  sent  me,  and  to  finish  his  work." 

And  when  he  sees  the  travail  of  his  soul,  is  he  satisfied  ?  Then 
behold  his  benevolence.  The  world  knew  him  not :  his  own  received 
ed  him  not.  They  persecuted  him  through  life,  and  at  length 
hung  him  on  a  tree.  But  God  raised  him  from  the  dead,  and 
he  had  the  means  to  revenge  himself— and  it  is  said  revenge  is 
sweet.  And  it  is  sweet  to  a  brute.  It  is  sAveet  to  a  devil.  But  it 
is  not  sweet  to  a  Christian  mind.  But  it  is  sweet  to  exercise  mercy, 
to  pass  by  a  transgression,  to  overcome  evil  with  good.  So  Jesus 
derived  his  satisfaction  not  from  the  punishment  of  his  enemies,  but 
from  their  pardon,  and  deemed  their  happiness  a  recompence  for  all 
his  sufferings. 

Then  we  see  the  worth  and  importance  of  the  salvation  of  the 
soul.  We  cannot  alway  infer  the  value  of  a  thing  from  the  plea- 
sure it  yields.  Little  things  please  little  minds.  We  read  of  some 
who  rejoice  in  a  thing  of  nought.  We  know  how  men  make  gold 
their  hope,  and  fine  gold  their  confidence :  and  yet  a  man's  life 
consisteth  not  in  the  abundance  of  the  things  that  he  possesseth. 
When  therefore  a  work  is  performed  we  wish  to  know  the  opinion 
of  one  who  is  a  perfect  judge — Is  he  satisfied  with  it  ?  It  is  a  strong 
proof  of  the  importance  of  salvation  that  the  angels  of  God  rejoice 
over  one  sinner  that  repenteth  :  for  we  cannot  imagine  that  a  mere 
trifle  would  throw  into  ecstasy  those  beings  who  are  proverbial  for 
their  knowledge.  But  it  is  a  stronger  proof  still  that  it  is  the  satis- 
faction of  our  Divine  Redeemer  himself.  O  that  we  estimated  our 
souls  as  he  estimates  them  !  Every  thing  else  would  appear  less 
than  nothing  and  vanity  compared  with  their  salvation. 

Then  we  may  enlarge  our  notions  of  the  number  of  the  saved. 
True  benevolence  is  the  most  encroaching  thing  in  the  world.  A 
generous  heart  is  never  satisfied;  it  is  always  planning,  always 
desiring  to  do  something  more.  And  would  his  soul,  which  is 
compassion  itself,  be  satisfied  with  a  few  that  should  be  saved  ? 
How  many  must  be  made  partakers  of  the  benefit  before  he  stays 
the  process  of  mercy,  and  says,  It  is  enough  !  If  no  more  are  called 
I  am  satisfied  !    But  it  is  in  reference  to  his  claim  and  his  disposi- 


DECEMBER  12.  ,         311 

tion,  that  he  is  told  by  promise  that  his  seed  shall  be  as  the  stars  of 
heaven,  as  the  sand  on  the  sea  shore,  and  as  drops  of  dew. 

Then  here  is  encouragement  for  faith  and  hope.  Under  a  sense, 
of  unworthiness  and  guilt  persons  often  fear  whether  he  will  receive 
them.  But  does  he  not  invite  them  to  come,  and  command  them 
to  come ;  and  does  he  not  complain  that  they  will  not  come — yea, 
does  he  not  assure  them  that  it  would  yield  him  pleasure  ?  We  can 
therefore  plead  with  you  his  interest  as  well  as  your  own.  You 
have  offended  him  enough,  grieved  him  enough :  and  surely  if  there 
be  any  thing  by  which  you  can  yield  him  satisfaction  you  are  bound 
to  do  it.  Let  him  then  see  you  at  his  feet,  and  hear  you  crying, 
Lord,  save,  I  perish — This  will  charm  him  as  much  as  the  songs 
of  angels — It  is  the  travail  of  his  soul,  and  when  he  sees  it  he  is 
satisfied. 

Then  we  have  here  a  noble  example  to  follow.  Let  the  same 
mind  be  in  us.  Let  his  joy  be  fulfilled  in  ourselves.  Let  us  spare 
no  pains  ;  let  us  grudge  no  sacrifices  in  order  to  be  useful.  And  let 
the  satisfaction  arising  from  it  be  our  reward — "  Brethren,  if  any  of 
you  do  err  from  the  truth,  and  one  convert  him  ;  let  him  know,  that 
he  which  converteth  a  sinner  from  the  error  of  his  way  shall  save 
a  soul  from  death,  and  shall  hide  a  multitude  of  sins." 


December  12. — "O  Lord,  I  know  that  the  way  of  man  is  not  in  himself  : 
it  is  not  in  man  that  walketh  to  direct  his  6teps." — Jer.  x.  23. 

Jeremiah  knew  this.  It  was  not  with  him  a  matter  of  opinion 
or  conjecture,  but  of  certainty  ;  and  therefore  he  could  address  his 
conviction  to  God  himself.  "  But  he  was  a  prophet,  and  might 
have  derived  his  confidence  from  an  immediate  inspiration."  But 
we  have  no  reason  to  believe  this.  He  derived  his  persuasion  from 
five  sources,  which  lie  open  to  ourselves. 

First,  dependence.  We  are  not  our  own,  and  therefore  the  right 
of  direction  does  not  belong  to  us,  but  to  another,  in  whom  we  live, 
and  move,  and  have  our  being ;  and  who  has  an  absolute  claim  to  us. 

Secondly,  ignorance.  Vain  man  would  be  wise,  but  he  is  born 
like  a  wild  ass's  colt.  His  powers  are  exceedingly  limited  ;  he  is 
liable  to  a  thousand  prejudices  and  delusions  ;  and  cannot  be  safely 
trusted  to  discern  and  distinguish  between  good  and  evil,  appear- 
ances and  realities. 

Thirdly,  observation.  Read  all  history.  See  the  consequences 
of  Lot's  choosing  the  vale  of  Sodom,  "because  it  was  well  watered." 
See  the  sin  and  embarrassment  to  which  David  was  reduced,  when 
he  went  to  Gath ;  yet  he  was  so  convinced  of  the  propriety  of  this 
fatal  step,  as  to  say,  "  there  is  nothing  better  for  me  to  do."  Look 
around  you.  What  are  you  continually  meeting  with,  not  only  in 
the  conduct  of  men,  but  in  the  mistakes  even  of  good  men  ! 

Fourthly,  experience.  Can  any  one  look  back  upon  life,  and 
attentively  review  the  events  that  have  befallen  him  ;  the  enter- 
prizes  in  which  he  has  been  engaged ;  the  anxieties,  and  hopes,  and 
fears,  and  joys,  and  sorrows,  which  have  excited  and  influenced 
him ;  and  not  be  compelled  to  say,  "  O  Lord,  I  know  that  the  way 
of  man  is  not  in  himself :  it  is  not  in  man  that  walketh  to  direct 
his  steps." 


312  DECEMBER  12. 

Lastly,  revelation.  Here  we  have  the  testimony  of  the  only  wise 
God  himself  frequently  interposed  and  expressed,  in  every  kind  of 
statement — "Who  knoweth  what  is  good  for  man  in  this  life?" 
"  The  race  is  not  to  the  swift,  nor  the  battle  to  the  strong,  neither 
yet  bread  to  the  wise,  nor  yet  riches  to  men  of  understanding,  nor 
yet  favour  to  men  of  skill :  but  time  and  chance  happeneth  to  them 
all."  "  Man's  goings  are  of  the  Lord ;  how  can  a  man  then  under- 
stand his  own  way  ?"  "  He  performeth  the  thing  that  is  appointed 
for  me,  and  many  such  things  are  with  him."  "  He  worketh  all 
things  after  the  counsel  of  his  own  will." 

So  true  is  the  doctrine  before  us.  And  who  does  not  believe  the 
truth  of  it?  It  is  not  the  conviction  we  want,  but  the  temper,  the 
practice  that  becomes  it,  and  which  we  might  imagine  would  certain-, 
ly  be  produced  by  it  in  rational  creatures.  But,  alas  !  these  rational 
creatures  are  also  depraved  creatures ;  hence  they  see  and  approve 
better  things  and  follow  worse.  Yet  surely  this  knowledge  should 
be  a  principle,  and  we  ought  to  derive  from  it  gratitude.  Have  we 
been  preserved  from  the  dangers  to  which  we  were  once  unknowingly- 
exposed  ?  Have  Ave  escaped  the  follies  and  evils  into  which  wiser 
and  better  men  than  ourselves  have  fallen  ?  Have  we  been  sheltered 
and  indulged  in  our  course  ?  Have  we  had  comfort  in  our  connex- 
ions, and  success  in  our  engagements  ?  Let  us  not  burn  incense  to 
ourselves,  as  if  all  this  was  owing  to  our  own  prudence,  and  caution, 
and  care;  but  exclaim,  "  Not  unto  us,  O  Lord,  not  unto  us,  but  to 
thy  name  give  glory  ;  for  thy  mercy  and  thy  truth's  sake."  It  should 
also  yield  submission.  We  may  pray  with  regard  to  an  affliction, 
"  If  it  be  possible  let  this  cup  pass  from  me ;"  if  we  can  add,  with  the 
Saviour,  "  nevertheless  not  as  I  will,  but  as  thou  wilt."  Indeed  we 
cannot  know  what  the  will  of  God  is  in  any  of  our  trials,  till  events 
discover  it.  But  when  it  is  discovered,  we  ought  to  bow  to  his 
pleasure ;  assured  not  only  that  he  has  a  right  to  do  what  he  will 
with  his  own,  but  that  he  is  too  righteous  and  kind  to  injure  us,  and 
knows  infinitely  better  than  we  do  what  our  welfare  requires. 

If  too  "  the  way  of  man  is  not  in  himself,"  it  should  check  pre- 
sumptuousness.  This  often  appears  in  men  with  regard  to  their 
future  expectations  and  designs.  But  wisdom  says,  "  Boast  not  thy- 
self of  to-morrow,  for  thou  knowest  not  what  a  day  may  bring  forth." 
Hence  James  thus  reproves  a  tradesman,  not  for  any  disposition 
to  defraud  and  oppress,  nor  for  the  wish  to  improve  his  income  ;  but 
for  reckoning  on  the  continuance  of  his  being  and  his  health,  ana 
success  in  business,  as  if  no  uncertainty  could  attend  him,  and  form- 
ing his  scheme  without  any  consideration  of  God,  on  whom  every 
thing  relied :  "  Go  to  now,  ye  that  say,  To  day,  or  to  morrow  we 
will  go  into  such  a  city,  and  continue  there  a  year,  and  buy  and  sell, 
and  get  gain :  whereas  ye  know  not  what  shall  be  on  the  morrow. 
For  what  is  your  life  ?  It  is  even  a  vapour,  that  appeareth  for  a 
little  time,  and  then  vanisheth  away.  For  that  ye  ought  to  say,  If 
the  Lord  will,  we  shall  live,  and  do  this,  or  that.  But  now  ye  rejoice 
in  your  boastings :  all  such  rejoicing  is  evil."  The  certain  rich  man, 
whose  ground  brought  forth  plentifully,  said,  "This  will  I  do;  I 
will  pull  down  my  barns,  and  build  greater;  and  there  will  I  bestow 
all  my  fruits  and  my  goods.  And  I  will  say  to  my  soul,  Soul,  thou 
hast  much  goods  laid  up  for  many  years ;  take  thine  ease,  eat,  drink, 


DECEMBER  13.  313 

and  be  merry."  This  is  what  he  said — "  But  God  said,  Thou  fool, 
this  night  thy  soul  shall  be  required  of  thee ;  then  whose  shall  those 
thingslbe  which  thou  hast  provided  ?" 

The  fact  should  also  leach  us  to  apply  to  God  for  direction  in 
serious  and  earnest  prayer.  "  Trust  in  the  Lord  with  all  thine  heart ; 
and  lean  not  unto  thine  own  understanding.  In  all  thy  ways  acknowl- 
edge him,  and  he  shall  direct  thy  paths."  He  is  able  to  do  it:  he  is  wil- 
ling to  do  it  j  yea,  he  is  engaged  to  do  it,  if  you  repair  with  the  case 
to  him.  "I  will  bring  the  blind  by  a  way  that  they  knew  not;  I 
will  lead  them  in  paths  that  they  have  not  known  :  I  will  make 
darkness  light  before  them,  and  crooked  things  straight.  These 
things  will  I  do  unto  them,  and  not  forsake  them." 

It  is  thus  alone  we  can  live  happy  in  a  miserable  world,  and  be 
calm  and  confident  in  every  disturbance  or  alarm.  But  this  will 
enable  the  soul  to  dwell  at  ease.  The  remedy  has  been  tried,  and 
Avas  never  known  to  fail.  And  no  wonder — It  is  of  God's  own 
appointing  and  prescribing.  "  Commit  thy  way  unto  the  Lord, 
trust  also  in  him,  and  he  shall  bring  it  to  pass."  "  Commit  thy 
works  unto  the  Lord,  and  thy  thoughts  shall  be  established." 


December  13. — "And  the  princes  offered  for  dedicating  of  the  altar  in  the 
day  that  it  was  anointed,  even  the  j  rinces  offered  their  offering  before  the  altar." 
— Numbers  vii.  10. 

These  princes,  "  heads  of  the  houses  of  their  fathers,"  were 
twelve.  Their  offering  individually  was  this :  "  One  silver  charger, 
the  weight  thereof  was  an  hundred  and  thirty  shekels,  one  silver 
bowl  of  seventy  shekels,  after  the  shekel  of  the  sanctuary ;  both  of 
them  were  full  of  fine  Hour  mingled  with  oil  for  a  meat  offering : 
one  spoon  of  ten  shekels  of  gold,  full  of  incense  :  one  young  bullock, 
one  ram,  one  lamb  of  the  first  year,  for  a  burnt  offering :  one  kid  of 
the  goats  for  a  sin  offering  :  and  for  a  sacrifice  of  peace  offerings,  two 
oxen,  five  rams,  five  he  goats,  five  lambs  of  the  first  year." 

Some  of  these  articles  were  for  immediate  use,  such  as  the  animals 
to  be  slain  in  sacrifice  for  burnt  offerings,  sin  offerings,  and  peace  offer- 
ings. Others  were  for  fixed  and  standing  use,  such  were  the  utensils 
to  be  employed  in  performing  the  service  of  the  sanctuary.  These 
were  all  of  silver  and  gold.  Was  God  to  be  served  only  in  plate?  The 
costliness  was  not  for  his  pleasure,  but  for  the  sake  of  the  people  in  an 
early  and  infantile  state  of  the  Church ;  to  impress  their  imaginations ; 
to  remind  them  that  he  was  "a  great  King;"  and  to  teach  them  that 
they  were  to  serve  him  with  their  best.  The  chargers  were  worth, 
in  our  money,  sixteen  pounds  five  shillings — the  bowl  fifteen  pounds 
— the  spoon,  or  ladle,  seven  pounds  ten  shillings.  It  is  not  possible 
to  determine  the  value  of  the  two  oxen,  five  rams,  five  he-goats,  five 
lambs ;  but  the  presentation  of  two  hundred  and  four  of  such  animals, 
and  three  hundred  pounds  in  silver,  and  seventy-five  pounds  in  gold, 
was  at  this  period,  and  in  their  circumstances,  a  vast  donation. 

And  here  the  first  thing  that  strikes  us  is  the  capacity  of  these  donors. 
We  are  amazed  to  think  how  they  came  by  so  much  affluence  as  to 
be  able  to  spare  for  even  one  offering  so  much  treasure.  They  had 
all  been  oppressed  and  plundered  in  Egypt,  and  they  were  now  in  a 
wilderness,  without  merchandise,  trade,  or  agriculture.     But  from 

Vol.  II.  27 


314  DECEMBER  13. 

whatever  source,  or  whatever  way  their  wealth  had  been  acquired, 
they  had  it ;  it  was  lawfully  their  own  ;  they  would  not  have  been 
pious  at  the  expense  of  justice ;  and  they  knew  that  God  abhors 
robbery  for  burnt-offering.  Those  however  who  have  riches  com- 
monly resolve  to  keep  them ;  and  as  it  is  said  that  the  ground  is 
generally  very  barren  about  the  silver  and  gold  mines,  so  the  wealthy 
often  do  less  for  the  cause  of  God,  not  only  comparatively,  but  really, 
than  persons  of  less  resources.  But  it  was  not  so  here.  Who  can 
help  admiring  the  liberality  of  these  men  ?  And  let  it  be  observed, 
That  they  did  this  freely  ;  they  were  not  called  upon  to  do  it  ^  it 
was  not  the  effect  of  any  excitement,  but  of  the  forwardness  and 
willingness  of  their  own  minds.  Nor  was  this  the  first  time  of 
showing  their  generosity.  It  had  been  evinced  in  two  instances  be- 
fore this.  The  first  was  when  the  tabernacle  was  in  framing. 
"  Then  they  gave  onyx  stones,  and  stones  to  be  set,  for  the  ephod, 
and  for  the  breastplate ;  and  spice,  and  oil  for  the  light,  and  for  the 
anointing  oil,  and  for  the  sweet  incense."  These  were  things  much 
valued,  and  which  could  not  be  easily  replaced.  When  also,  the 
tabernacle  was  fully  setup,  and  anointed,  and  sanctified  with  all  the 
instruments  thereof,  "  they  brought  their  offering  before  the  Lord, 
six  covered  wagons,  and  twelve  oxen ;  a  wagon  for  two  of  the 
princes,  and  for  each  one  an  ox  :  and  they  brought  them  before  the 
tabernacle."  Yet  after  this,  immediately  after  this,  they  came  for- 
ward again  with  the  expensive  donation  before  us. 

With  regard  to  this  presentation  we  may  remark  three  things. 
First,  all  the  offerings  were  precisely  the  same  in  kind,  quantity, 
and  value.  But  were  the  donors  equally  rich  ?  This  is  not  likely. 
Yet  they  were  equally  disposed ;  they  felt  an  equal  interest  in  the 
altar ;  and  to  prevent  mortification  on  one  side,  and  pride  on  the 
other,  by  pre-eminence  or  inferiority,  they  had  agreed  upon  this 
measure.  We  differ  in  our  stations  and  in  our  means,  but  though 
we  do  not  give  the  same  in  fact,  we  may  give  the  same  in  principle. 
The  Lord  looketh  to  the  heart,  and  in  his  sight  all  who  give  propor- 
tionately give  equally  ;  and  the  poor  may  be  as  liberal  as  the  rich. 

Secondly.  The  offerings  were  not  to  be  presented  at  once.  The 
solemnity  continued  twelve  days :  "  The  Lord  said  unto  Moses, 
They  shall  offer  their  offering,  each  prince  on  his  day,  for  the  dedi- 
cating of  the  altar."  Wherefore  was  this  ?  We  are  never  more 
liable  to  mistakes  than  when  we  assign  reasons  for  the  conduct  of 
the  Supreme  Being.  Yet  he  has  reasons  for  all  he  does.  And  may 
we  not  suppose  that  he  would  teach  us  to  do  every  thing  decently 
and  in  order  ?  As  the  work  of  God  should  not  be  done  in  a  careless, 
so  neither  in  a  hurried  and  confused  manner.  "  Take  time,"  says 
the  proverb,  "and  you  will  have  done  the  sooner;"  and  if  not,  you 
will  surely  have  done  "  the  better."  May  we  not  learn  also  that 
we  are  not  to  complain  of  the  length  and  repetition  of  religious 
services  ?  Here  were  twelve  days  of  convocation  immediately  fol- 
lowing each  other.  But  did  the  pious  Jews  cry  out,  "  What  a 
weariness  it  is  to  serve  the  Lord  ?"  When  will  the  work  be  over  ? 
Thosa  who  love  the  things  of  God  call  them  "  their  pleasant 
things ;"  and  in  going  from  one  ordinance  to  another,  they  only 
go  from  strength  to  strength.  And  when  health,  or  the  engage- 
ments of  duty,  keep  them  back  from  going  with  the  multitude  to  the 


DECEMBER  14.  315 

sanctuary,  in  "  their  hearts  are  the  ways  of  them."  Again.  By 
the  protraction  and  the  repetition  of  the  services  they  would  be  more 
noticed,  and  more  remembered  by  the  people,  and  especially  by  their 
children.  To  which  we  may  add,  That  thus  an  equal  honour 
would  be  put  upon  each  tribe.  Each  had  his  own  standard  in  the 
army,  each  had  his  precious  stone  in  the  breastplate  of  Aaron,  and 
each  had  a  separate  day  for  the  presentation  of  his  offering,  accord- 
ing to  the  order  in  which  they  were  to  move,  or  encamp,  beginning 
with  Judah,  and  ending  with  Naphtali. 

Thirdly,  The  account  of  each  dedication  is  expressly  given,  and 
repeated  in  the  very  same  words,  without  the  least  variation  or 
abridgement.  This  swells  the  chapter  to  a  great  length.  In  read- 
ing it  perhaps  we  have  sometimes  been  ready  to  think  the  sameness 
tiresome ;  and  to  say,  this  might  easily  have  been  avoided  if  the 
sacred  historian,  after  the  recital  of  the  offering  of  the  first  prince's 
offering,  had  said,  and  "  so  did  the  remaining  eleven."  But  there  is 
no  vain  repetition  in  the  Scriptures.  God  would  show  that  he  was 
no  respecter  of  persons ;  that  he  is  not  unrighteous  to  forget  our 
work  and  labour  of  love ;  that  a  book  is  written  before  him,  in 
which  he  records  the  services  of  every  individual. 


December  14. — "And  being  made  perfect,  he  became  the  author  of  eternal 
salvation  unto  all  them  that  obey  him."— Heb.  v.  9. 

We  are  made  perfect  as  sin  is  subdued  in  us,  as  holiness  prevails, 
as  we  love  the  law  of  God,  and  find  his  service  our  delight.  It  is 
thus  we  are  transformed  by  the  renewing  of  the  mind ;  and  are 
changed  from  glory  to  glory,  as  by  the  Spirit  of  the  Lord.  But  this 
was  not  the  case  with  the  Lord  Jesus.  He  was  the  Holy  One  of 
God.  He  had  in  him  nothing  to  mortify,  nothing  to  eradicate,  no- 
thing to  convert.  And  the  term  here  does  not  refer  to  his  personal 
perfection,  but  to  his  official.  He  stood  in  a  peculiar  relation  to  us, 
as  the  accomplisher  of  our  recovery  from  the  Fall  •  and  for  this  a 
certain  kind  of  process  was  necessary,  by  way  of  qualification; 
including  his  incarnation,  abasement,  and  suffering.  This  is  fully 
c  xpressed  in  an  earlier  part  of  the  Epistle,  where  it  is  said  he  was 
made  "  perfect  through  suffering ;"  and  that  "  it  behoved  him  in  all 
things  to  be  made  like  unto  his  brethren."  The  same  is  more  than 
implied  in  the  words  before  us :  "  Though  he  were  a  Son,  yet 
learned  he  obedience  by  the  things  he  suffered ;"  and,  in  this  way, 
"  being  made  perfect,  he  became  the  author  of  eternal  salvation 
unto  all  them  that  obey  him."  And  it  is  by  his  poverty  we  are 
enriched  ;  it  is  by  his  stripes  we  are  healed ;  it  is  by  his  death  we 
live.  He  was  our  Redeemer  in  order  to  be  our  righteousness  and 
strength.  He  procured  on  the  cross  all  that  he  applies  on  the 
throne. 

The  author  of  a  work  is  very  distinguishable  from  the  means. 
And  this  is  peculiarly  the  case  in  the  work  before  us.  The  Scrip- 
tures, ministers,  ordinances,  providences,  may  all  aid  us  in  attaining 
salvation ;  but  he  is  the  author ;  neither  is  there  salvation  in  any 
other  :  no  man  cometh  unto  the  Father,  but  by  him. 

To  be  the  author  of  some  works  is  a  disgrace ;  to  be  the  author 
of  others  is  a  very  little  honour ;  but  there  are  works  which  have 


316  DECEMBER  14. 

gained  for  their  performers  the  admiration  and  praises  of  nations, 
and  of  ages.  To  be  the  author  of  salvation,  is  to  surpass  every 
other  agent,  more  than  the  sun  differs  from  a  glow-Avorm.  All  the 
angels  of  God,  and  they  are  good  judges,  exclaim  at  the  sight  of 
it  with  a  loud  voice,  "  Worthy  is  the  Lamb  that  was  slain  to  re- 
ceive power,  and  riches,  and  wisdom,  and  strength,  and  honour,  and 
glory,  and  blessing."  All  other  deliverers  and  benefactors  are  as 
much  below  him  in  kindness  and  efficiency,  as  the  body  is  inferior  to 
the  soul,  and  time  to  eternity. 

He  is  the  author  of  eternal  salvation.  Eternity  would  add  dignity 
to  a  trifle.  But  what  an  importance  does  it  attach,  what  a  crown- 
ing glory  and  happiness,  when  it  is  added  to  our  wishes  and  our 
hopes  !  What  the  world  promises  the  votaries  of  riches,  fame,  and* 
pleasure,  is  uncertain,  short,  vanishing :  and  they  set  their  heart  on 
that  which  is  not.  But  you,  O  Christian,  have  chosen  that  good 
part  which  shall  not  be  taken  away  from  you.  You  have  a  better 
and  an  enduring  substance.  Your  salvation  shall  be  for  ever.  For 
ever — absolutely.  All  other  salvations  are  everlasting  only  by  com- 
parison. The  various  deliverances  of  the  Jews  terminated  in  fresh 
ruin ;  and  they  were  again  conquered,  spoiled,  and  enslaved.  But 
the  believer  is  passed  from  death  unto  life,  and  shall  never  come  into 
condemnation.  The  crown  he  obtains  is  a  crown  of  glory,  that 
cannot  fade  away.  His  portion  is  without  any  qualification  of  the 
term  perfectly  endless — His  song  will  always  be  new:  his  blessed- 
ness always  beginning.  For  ever — emphatically.  The  present 
system  is  too  narrow  and  too  short  for  its  developement  and  realiza- 
tion. There  must  be  new  heavens  and  a  new  earth.  There  must 
be  an  immortality  of  duration.  It  is  to  eternity  this  salvation  prin- 
cipally looks.  Eternity  is  the  grand  sphere  of  it.  There  its  glories 
are  to  be  displayed :  there  its  treasures  are  to  be  possessed  ;  there  its 
blessings  are  to  be  enjoyed.  And  so  shall  we  be  for  ever  with  the 
Lord. 

But  who  will  be  the  partakers  of  this  salvation  ?  "  All,"  says 
the  Apostle,  "  that  obey  him."  Does  he  mean  then  to  exclude  from 
hope  those  who  have  hitherto  been  disobedient?  Who  then  could 
be  saved?  Christians  themselves  will  acknowledge,  that  they 
themselves  were  sometimes  foolish  and  disobedient :  and  that  it  was 
after  this  the  lovingkindness  of  God  their  Saviour  towards  them 
appeared.  And  is  not  the  language  of  the  Gospel  addressed  to 
such  ?  "  Let  the  wicked  forsake  his  way,  and  the  unrighteous  man 
his  thoughts :  and  let  him  return  unto  the  Lord,  and  he  will  have 
mercy  upon  him  ;  and  to  our  God,  for  he  will  abundantly  pardon." 
But  the  Apostle  would  intimate,  that  the  salvation  is  a  holy  salva- 
tion ;  that  though  its  blessings  are  derived  entirely  from  grace,  they 
can  only  be  enjoyed  in  a  state  of  obedience  ;  that  though  this  obedi- 
ence is  not  the  cause  of  the  salvation  it  is  the  accompaniment,  and 
characterizes  all  those  who  are  the  subjects  of  it. 

Do  we  then  obey  him  ?  How  reasonable  is  this  obedience  ? 
But  how  necessary  is  it ! 

We  cannot  be  ignorant  of  his  will.  We  know  that  he  commands 
us  to  believe  on  his  name,  to  deny  ourselves,  to  take  up  dur  cross,  to 
follow  him,  to  seek  those  things  which  are  above.     What  is  our 


DECEMBER  15.  317 

practice,  our  disposition,  our  prayer  with  regard  to  all  this  ?     Can 
we  say,  sincerely  and  earnestly — 

"  Make  me  to  walk  in  thy  commands, 

'Tis  a  delightful  road ; 
Nor  let  my  head,  nor  heart,  nor  hands, 
Offend  against  my  God." 


December  15. — "  But  now  bring  me  a  minstrel.  And  it  came  to  paos,  when 
the  minstrel  played,  that  the  hand  of  the  Lord  came  upon  him." — 2  Kines 
iii.  15.  5 

We  have  here  a  narrative  of  the  expedition  of  Jehoram  king  of 
Israel  against  Moab.  He  drew  into  the  enterprize  not  only  the  king 
of  Edom,  but  Jehoshaphat  the  king  of  Judah  ;  a  good  man,  but  who 
was  here  led  into  temptation,  for  which  he  would  have  perished,  if 
the  Lord  had  dealt  with  him  after  his  desert.  We  are  not  to  hate 
the  irreligious,  or  refuse  to  do  them  good  as  we  have  opportunity  ; 
but  with  regard  to  unhallowed  intimacy  and  alliances,  we  are  to 
remember  that  evil  communications  corrupt  good  manners,  and  that 
as  for  such  as  turn  aside  to  their  crooked  ways,  the  Lord  will  lead 
them  forth  with  the  workers  of  iniquity.  This  was  not  the  first 
time  Jehoshaphat  had  erred  in  the  same  thing.  He  had  some  years 
before  joined  with  Ahab  the  father  of  Jehorarn,  and  had  paid  dear 
for  his  folly.  The  proverb  says,  a  burnt  child  dreads  the  fire.  Even 
an  animal,  who  has  once  suffered,  will  avoid  the  cause  for  ever  after. 
But  men  are  not  equally  wise — "  Why  will  ye  be  stricken  any  more? 
Ye  will  revolt  more  and  more." 

To  return.  "  So  the  king  of  Israel  went,  and  the  king  of  Judah, 
and  the  king  of  Edom :  and  they  fetched  a  compass  of  seven  days' 
journey :  and  there  was  no  water  for  the  host,  and  for  the  cattle 
that  followed  them.  And  the  king  of  Israel  said,  Alas !  that  the 
Lord  hath  called  these  three  kings  together,  to  deliver  them  into  the 
hand  of  Moab  !"  But  was  it  the  Lord's  doing  ?  The  distress  was 
from  him,  but  not  the  cause.  But  so  it  is;  "the  foolishness  of  man 
perverteth  his  way,  and  his  heart  fretteth  against  the  Lord."  Yet 
a  godly  man  will  differ  from  others,  even  in  a  common  mistake  or 
calamity  ;  and  "  Jehoshaphat  said,  Is  there  not  here  a  prophet  of 
the  Lord,  that  we  may  enquire  of  the  Lord  by  him  ?"  He  should 
have  consulted  before  he  took  a  step,  both  as  to  the  war  itself,  and 
the  direction  they  were  to  take.  It  was  thus  David  always  did,  and 
prospered.  Yet  it  was  better  done  late  than  entirely  neglected. 
We  have  also  here  an  image  of  what  frequently  takes  place.  God's 
servants  are  not  thought  of  in  ease,  prosperity,  and  health  :  but  when 
conscience  is  alarmed,  when  trouble  comes,  when  sickness  and  death 
threaten — then  where  is  the  minister  ?     Send  for  the  minister ! 

But  how  came  Elisha  here  ?  In  such  a  place !  In  such  company ! 
He  was  not  here  as  the  king's  chaplain,  or  the  army's  chaplain  ;  he 
was  deemed  by  both  the  troubler  of  Israel.  It  is  probable,  as  God 
designed  to  put  honour  upon  him,  that  he  was  there  by  a  divine  impulse. 
However  this  may  be,  he  was  there :  for  "  one  of  the  king  of  Israel's 
servants  answered  and  said,  Here  is  Elisha,  the  son  of  Shaphat,  which 
poured  water  on  the  hands  of  Elijah."  Upon  this  Jehoram  is  silent. 
But  Jehoshaphat  commends  him,  and  says,  "  The  word  of  the  Lord 
is  with  him.     So  the  king  of  Israel  and  Jehoshaphat  and  the  king 

27* 


318  DECEMBER  15. 

of  Edom  went  down  to  him.  And  Elisha  said  unto  the  king  of 
Israel,  What  have  I  to  do  with  thee  ?  get  thee  to  the  prophets  of 
thy  father,  and  to  the  prophets  of  thy  mother.  And  the  king  of 
Israel  said  unto  him,  Nay :  for  the  Lord  hath  called  these  three  kings 
together,  to  deliver  them  into  the  hand  of  Moab." 

It  seems  surprising  that  Jehoram  did  not  resent  this.  But  his 
haughty  spirit  was  boAved  down,  and  his  conscience  sided  with  the 
man  of  God. 

It  is  a  character  of  a  citizen  of  Zion,  how  much  more  of  a  mes- 
senger of  Divine  truth,  that  in  his  eyes  a  vile  person  is  contemned, 
while  he  honours  them  that  fear  the  Lord.  What  a  difference  is 
there  between  the  righteous  and  the  wicked  !  And  we  should  feel 
it,  and  show  it  in  our  conduct — But  we  must  show  it  properly.  And 
here  some  distinction  is  necessary.  Elisha  does  not  here  speak  as  a 
subject ;  there  is  a  respect  due  to  a  sovereign  officially,  whatever  be 
his  character  ;  and  therefore  Paul  retracted  an  exceptionable  expres- 
sion, remembering  that  it  was  said,  "  Thou  shalt  not  speak  evil  of 
the  ruler  of  thy  people."  But  it  was  the  prophet  who  here  spoke 
in  the  name  of  the  Most  High  God.  Yet  something  of  nature,  it 
would  seem,  mingled  with  it;  so  that  he  was  irritated  and  ruffled, 
and  was  rendered  for  the  time  unsusceptible  of  the  prophetic  inspi- 
ration. And  what  does  he  ?  "  Bring  me  a  minstrel.  And  it  came 
to  pass,  when  the  minstrel  played,  that  the  hand  of  the  Lord  came 
upon  him." 

Minstrels  were  persons  who  played  on  the  harp,  and  also  sung, 
and  sometimes  with  dancing.  They  are  now  unusual ;  but  they 
were  very  common  formerly,  in  most  countries.  There  were  many 
of  them  in  Israel. 

The  love  of  music  is  generally  reckoned  a  sign  of  a  good  tem- 
per, and  the  use  of  it  may  help  a  bad  one.  The  indulgence  of  it 
may  be  carried  to  excess,  and  be  abused  ;  but  upon  the  whole,  it  is 
one  of  the  most  innocent,  as  well  as  agreeable  employments.  It 
has  often  been  called  in  to  inflame  unhallowed  mirth  ;  but  the 
Moravians,  and  Luther,  and  Calvin,  and  a  thousand  more,  have 
proved  that  it  is  not  only  consistent  with  devotion,  but  aidful  of  it. 
It  is  founded  in  human  nature.  God  has  constructed  us  alive  to  it. 
Pythagoras  used  it  always  before  he  retired  to  bed.  Plato  recom- 
mends the  use  of  it  in  the  laws  of  his  republic.  David,  by  his  harp, 
often  chased  away  the  evil  spirit  from  Saul.  It  was  much  practised 
by  the  students  in  the  schools  of  the  prophets  :  hence  Samuel  said 
to  Saul,  at  a  certain  place  "  thou  shalt  meet  a  company  of  prophets 
coming  down  from  the  high  place  with  a  psaltery,  and  a  tabret,  and  a 
pipe,  and  a  harp,  before  them ;  and  they  shall  prophesy :  and  the 
Spirit  of  the  Lord  will  come  upon  thee,  and  thou  shalt  prophesy 
with  them,  and  shalt  be  turned  into  another  man."  And  here  we 
find  Elisha  called  in  a  devout  Levite,  to  play  and  sing  before  him, 
to  calm  and  raise  his  spirits,  to  receive  the  message  of  the  Almighty. 

Who  thinks  sufficiently  of  the  dependence  of  spirit  on  matter  ? 
Does  not  every  thing  religious  first  address  itself  to  the  senses  ? 

But  let  us  derive  an  example  from  Elisha.  Let  us  serve  God 
without  distraction.  Let  us  lift  up  holy  hands  without  wrath  and 
doubting.  Let  us  cherish  in  religious  exercises  serenity,  and  love, 
and  gentleness  of  mind,  and  feeling — 


DECEMBER  16.  319 

"  The  Spirit  like  a  peaceful  dove, 

Flies  from  the  realms  of  noise  and  strife  ; 
Why  should  we  vex  and  grieve  his  love, 

Who  seals  our  souls  to  heavenly  life  V 


December  16.— "Ah  Lord  God!  behold  thou  hast  made  the  heaven  and  the 
earth  by  thy  great  power  and  stretched  out  arm,  and  there  is  nothing  too 
hard  for  thee." — Jer.  xxxii.  17. 

Much  of  true  godliness  consists  in  our  holding  communion  with 
God  not  only  in  his  relations,  but  in  what  we  call  his  attributes  or 
the  perfections  of  his  nature.  We  should  especially  do  this,  as  our 
circumstances  and  experience  render  the  exertion  of  any  one  of  them 
in  particular  peculiarly  needful  and  reasonable.  This  might  be  exem- 
plified with  regard  to  our  misery  and  his  mercy,  our  guilt  and  his 
grace,  our  ignorance  and  his  wisdom.  But  what  is  the  practical  use 
we  should  make  of  the  truth  before  us  ?  a  truth  which  all  will  rea- 
dily acknowledge  in  speculation  ?     "  Nothing  is  too  hard  for  thee." 

Why  then  surely  we  should  flee  from  his  wrath,  and  seek  an  in- 
terest in  his  favour.  Who  would  not  dread  the  displeasure  of 
Omnipotence?  Who  knoweth  the  power  of  his  anger?  It  is  a 
fearful  thing  to  fall  into  the  hand  of  the  living  God.  His  wrath  is 
almighty.  It  can  arm  every  creature  against  me,  from  an  insect  to 
an  archangel.  It  can  operate  immediately  upon  my  mind  without 
the  intervention  of  instruments.  It  can  reach  me,  where  no  mortal 
foe  can  touch  me,  beyond  death  and  the  grave.  Hence,  said  the  Sa- 
viour, "  Be  not  afraid  of  them  that  kill  the  body,  and  after  that  have 
no  more  that  they  can  do.  But  I  will  forewarn  you  whom  ye  shall 
fear  :  Fear  him,  which  after  he  hath  killed  hath  power  to  cast  into 
hell  ;  yea,  I  say  unto  you,  Fear  him."  But  if  he  can  be  an  almighty 
enemy,  he  can  be  an  Omnipotent  friend.  He  can  cause  all  creatures 
to  be  at  peace  with  me ;  and  make  all  things  to  work  together  for  my 
good.  If  he  loves  me  and  provides  for  me,  the  providence,  the  love 
is  attended  with  infinite  means  and  resources  :  and  eye  hath  not 
seen,  nor  ear  heard,  neither  have  entered  into  the  heart  of  man  the 
things  which  God  hath  prepared  for  them  that  love  him. 

"  And  can  this  mighty  Lord 

Of  glory  condescend  1 
And  will  he  write  his  name, 

My  Father  and  my  Friend  1" 

He  has  rendered  it  more  than  possible.  "  He  that  spared  not  his 
own  Son,  but  delivered  him  up  for  us  all,  how  shall  he  not  with  him 
also  freely  give  us  all  thiags?"  He  waits  to  be  gracious,  and  is  ex- 
alted to  have  mercy  upon  us.  He  has  established  a  ministry  of 
reconciliation.  By  his  servants  God  himself  beseeches  you  to  be 
reconciled  unto  God ! 

If  nothing  is  too  hard  for  him,  let  me  depend  upon  him  for  the 
renovation  of  my  depraved  nature.  Indeed  when  I  consider  myself, 
and  think  of  the  work  that  is  to  be  accomplished,  that  it  is  not  a 
mere  change  of  opinion,  a  reformation  of  manners,  but  a  transforma- 
tion by  the  renewing  of  the  mind,  I  should  see  no  medium  between 
utter  despondency  and  that  hope  which  leads  me  to  this  rock  which 
is  higher  than  I.  He  is  the  God  of  all  grace.  He  can  enlighten 
this  understanding,  dark  as  it  is.  He  can  soften  this  heart,  hard  as  it 
is.  He  can  render  my  duty  my  privilege ;  my  work  my  pleasure. 
He  can  put  his  Spirit  within  me.   and  cause  me  to  walk  in  his  sta- 


320  DECEMBER  16. 

tutes  and  judgments  to  do  them.  He  can  give  me  a  sense  of  his 
pardoning  love  under  the  deepest  sense  of  my  unworthiness  and 
desert,  and  purge  my  conscience  from  dead  works  to  serve  the  living 
God.  He  is  also  adequate  to  the  continuance  and  carrying  on  of  the 
good  work  after  he  has  hegun  it.  Through  all  my  dangers  he  can 
preserve  me  to  the  end  of  my  course,  and  make  me  more  than  a  con- 
queror. Under  every  burden  he  can  sustain  me.  In  every  duty  his 
grace  is  sufficient  for  me — Nothing  is  too  hard  for  him. 

This  should  animate  us  to  do  good  in  hopeless  cases.  I  call  these 
cases  hopeless  in  reference  to  ordinary  means  and  mere  human 
agency  :  but  there  is  hope  in  Israel  concerning  this  thing.  He  has 
a  mighty  arm,  strong  is  his  hand,  and  high  is  his  right  hand.  Who 
brought  Manasseh  to  himself  after  he  had  sinned  away  all  the  effects 
of  a  pious  education,  and  had  sunk  to  the  lowest  depths  of  vice?  By 
whom  were  the  Corinthian  converts  washed,  justified,  sanctified  1 
Let  ministers  who  look  down  upon  hearers  who  have  grown  into  im- 
penitence under  their  labours ;  let  fathers  and  mothers  whose  hearts 
are  bleeding  over  children  of  disobedience  ;  let  all  who  are  striving 
in  their  stations  to  save  a  soul  from  death,  encourage  themselves  in 
the  Lord  their  God,  and  remember  that  he  is  able  even  of  these  stones 
to  raise  up  children  unto  Abraham. 

Let  the  reflection  also  sustain  and  comfort  us  when  useful  and 
valuable  instruments  are  called  away.  There  is  much  idolatry  in 
our  hearts,  of  which  we  are  not  aware  till  the  idols  are  laid  hold  of 
and  removed — Then  we  groan  and  exclaim,  "  My  wound  is  incura- 
ble ;"  "  Mine  eye  shall  no  more  see  good."  Yet  when  the  stream 
is  dried  up,  is  the  fountain  exhausted  ?  When  the  husband  and  the 
father  are  withdrawn  does  he  not  still  live  who  is  the  Father  of  the 
fatherless  and  the  Husband  of  the  widow  ?  Many  a  dying  saint,  in 
the  midst  of  weeping  dependants,  has  felt,  as  a  cordial  to  his  heart, 
the  Divine  assurance,  "  Leave  thy  fatherless  children,  I  will  pre- 
serve them  alive,  and  let  thy  widow  trust  in  me."  We  may  apply 
this  still  more  to  the  cause  of  God.  Here  he  uses  means,  and  we 
ought  to  esteem  them,  but  we  must  not  depend  upon  them,  or  suppose 
that  any  of  them  are  essential  to  his  work.  The  government  of  the 
Church  is  not  suspended  upon  men,  however  wise  and  qualified,  but 
upon  the  shoulder  of  Him  who  is  the  same  yesterday,  to-day, 
and  for  ever.  With  him  is  the  residue  of  the  Spirit.  When  Elijah 
was  taken,  Elisha  was  left,  and  endued  with  a  double  portion  of  his 
spirit.  What  should  we  have  said  had  we  lived  when  Paul,  when 
Luther  died?  Had  we  seen  the  prisons  filled,  and  the  stake  fed 
with  pious  victims,  what  would  have  been  our  fears  for  the  reforma- 
tion ?  But  these  prisons,  these  fires  only  extolled,  and  increased  and 
recommended  it.  The  professors,  the  preachers  suffered  as  evil- 
doers, even  unto  bonds,  but  the  word  of  God  was  not  bound.  Yea, 
the  things  that  happened  unto  them  turned  out  rather  to  the  further- 
ance of  the  Gospel. 

Finally,  If  nothing  is  too  hard  for  the  Lord,  let  it  establish  our 
confidence  in  his  word  of  prophecy  and  promise,  whatever  seems  to 
oppose  the  accomplishment  of  it.  We  cannot  absolutely  depend 
upon  the  word  of  men,  for  they  are  changeable  !  and  if  they  con- 
tinue in  the  same  mind  they  may  be  unable  to  fulfil  their  engage- 
ments. But  with  God  there  is  no  variableness  nor  shadow  of  turn- 
ing,   neither  can   he  be  ever  incapacitated   to    perform  with  his 


DECEMBER  17.  321 

hand  what  he  has  spoken  with  his  mouth.  The  largeness  of  God's 
promise  in  the  wilderness  was  at  first  too  much  for  the  faith  of  even 
Moses  himself.  "  And  Moses  said,  The  people,  among  whom  I  am, 
are  six  hundred  thousand  footmen  ;  and  thou  hast  said,  I  will  give 
them  flesh,  that  they  may  eat  a  whole  month.  Shall  the  flocks  and 
the  herds  be  slain  for  them,  to  suffice  them  ?  or  shall  all  the  fish  of 
the  sea  be  gathered  together  for  them,  to  suffice  them  ?"  But  what 
said  the  answer  of  God  ?  "  Is  the  Lord's  hand  waxed  short  ?  thou 
shalt  see  now  whether  my  word  shall  come  to  pass  unto  thee  or  not." 
It  was  otherwise  with  Abraham  the  father  of  the  faithful.  When 
God  had  made  promise  to  Abraham,  notwithstanding  the  improba- 
bility, and,  naturally  considered,  impossibility  of  the  fulfilment, 
"  he  staggered  not  at  the  promise  of  God  through  unbelief;  but  was 
strong  in  faith,  giving  glory  to  God  ;  and  being  fully  persuaded  that 
what  he  had  promised,  he  was  able  also  to  perform."  So  let  it  be 
with  us,  first  as  to  all  God  has  engaged  to  do  for  us  personally— even 
to  the  resurrection  of  our  bodies,  according  to  the  working  whereby 
he  is  able  even  to  subdue  all  things  unto  himself:  and  secondly,  as 
to  all  those  declarations  of  a  public  nature,  and  which  regard  the 
conversion  of  the  Jews,  and  the  call  of  the  Gentiles,  and  the  filling 
of  the  earth  with  the  knowledge  of  the  Lord,  as  the  waters  cover  the 
sea.  These  are  not  visionary  representations — "  The  mouth  of  the 
Lord  hath  spoken  it" — and  "  in  the  Lord  Jehovah  is  everlasting 
strength" — "  Nothing  is  too  hard  for  the  Lord." 


December  17. — "And  after  that  many  days  were  fulfilled,  the  Jews  took 
counsel  to  kill  him  :  but  their  laying  await  was  known  of  Saul.  And  they 
watched  the  gates  day  and  night  to  kill  him.  Then  the  disciples  took  him  by 
night,  and  let  him  down  by  the  wall  in  a  basket." — Acts  ix.  23 — 25. 

Though  this  is  related  immediately  after  Paul's  conversion,  it  did 
not  happen  till  a  very  considerable  time  afterwards.  The  aim  of 
Luke,  the  sacred  historian,  was  not  to  give  a  full  and  continued  series 
of  events,  but  to  record  particular  facts  and  circumstances  as  he  was 
moved  by  the  Holy  Ghost.  He  therefore  often  passes  over  large 
intervals  between  without  notice. 

It  was  near  Damascus  the  Saviour  met  with  him,  and  into  which 
he  had  been  led  after  he  arose  from  the  earth  :  "  And  he  was  three 
days  without  sight,  and  neither  did  eat  nor  drink.  And  there  was  a 
certain  disciple  at  Damascus,  named  Ananias  ;  and  to  him  said  the 
Lord  in  a  vision,  Ananias.  And  he  said,  Behold,  I  am  here,  Lord. 
And  the  Lord  said  unto  him,  Arise,  and  go  into  the  street  which  is 
called  Straight,  and  inquire  in  the  house  of  Judas  for  one  called  Saul, 
of  Tarsus  :  for,  behold,  he  prayeth."  Here  by  Ananias  he  was  re- 
stored to  sight,  and  here  he  received  meat,  and  was  strengthened. 
"  Then  was  Saul  certain  days  with  the  disciples,  which  were  at 
Damascus.  And  straightway  he  preached  Christ  in  the  synagogues, 
that  he  is  the  Son  of  God.  But  all  that  heard  him  were  amazed, 
and  said  ;  Is  not  this  he  that  destroyed  them  which  called  on  this 
name  in  Jerusalem,  and  came  hither  for  that  intent,  that  he  might 
bring  them  bound  unto  the  chief  priests  ?  But  Saul  increased  the 
more  in  strength,  and  confounded  the  Jews  which  dwelt  at  Damascus, 
proving  that  this  is  very  Christ."  Yet  we  know  from  Paul's  own 
declaration,  in  his  Epistle  to  the  Galatians,  that  instantly  upon  this 


322  DECEMBER  17. 

he  did  not  go  up  to  Jerusalem,  but  went  into  Arabia,  where,  during 
three  years,  he  was  taught,  not  of  man,  nor  by  man,  but  by  the 
revelation  of  Jesus  Christ.  It  is  probable  that,  during  this  period, 
he  more  than  once  visited  Damascus.  However  this  may  be,  here 
we  find  him  at  the  end  of  it ;  and  encompassed  with  danger,  for  he 
was  in  deaths  oft,  and  could  truly  say,  I  die  daily.  His  peril  arose 
from  "  the  Jews,  who  took  counsel  to  kill  him."  Instead  of  being 
convinced  by  such  a  supernatural  and  notorious  event,  and  which 
would  be  attested  by  so  many  witnesses,  they  were  only  enraged 
the  more  :  for  they  viewed  him  as  an  apostate  from  them  ;  and  they 
knew  from  his  talents  and  zeal  how  likely  he  was  to  promote  the 
cause  of  Jesus  of  Nazareth. 

Yet  such  things  as  they  were  now  doing  against  him  he  had  him- 
self formerly  done  to  others.  How  often  would  he  be  reminded  of 
his  sin  in  his  sufferings  !  This  would  tend  to  keep  him  humble 
and  patient.  "  Ah  !  so  I  persecuted  the  Church  of  God,  and  wast- 
ed it." 

So  malignant  and  determined  were  they,  that  "  they  watched  the 
gates  day  and  night  to  kill  him."  At  first  this  looks  not  like  an 
exertion  of  authority,  but  an  assassination  affair,  in  which  a  number 
of  wretches  waylaid  him  of  their  own  accord.  Yet  the  governor 
was  apprized  of  their  design,  and  was  drawn  over  to  their  interest, 
and  more  than  allowed  them  to  keep  the  egresses :  for  the  city  was 
large,  and  the  avenues  many,  requiring  no  few  to  keep  them.  The 
Apostle,  in  relating  the  transaction  himself  says,  "  The  governor, 
under  Aretas  the  king,  kept  the  city  of  the  Damascenes  with  a  gar- 
rison desirous  to  apprehend  me."    % 

We  have  seen  his  danger,  let  us  observe  his  deliverance.  He 
seemed  a  certain  prey ;  but  "  their  lying  in  wait  was  known  of  Saul  ; 
and  the  disciples  took  him  by  night,  and  let  him  down  by  the  wall 
in  a  basket."  Here  we  remark  two  things.  First,  the  escape  was 
not  miraculous.  In  this  way  the  Lord  has  often  delivered  his  ser- 
vants, and  in  this  way  he  is  continually  able  to  deliver  them.  But 
he  never  needlessly  multiplied  miracles.  We  cannot  see  how 
Shadrach,  Meshach,  and  Abednego,  could  have  been  saved  out  of 
the  midst  of  the  fiery  furnace,  or  Daniel  from  the  lions' den,  without 
a  miracle.  A  miracle  also  was  called  for  to  release  Peter  from  prison, 
secured  as  he  was,  the  night  before  his  intended  execution.  But 
here  the  deliverance  could  be  effected  by  human  means  ;  they  were 
therefore  properly  employed,  and  Providence  only  rendered  them 
successful.     Secondly ;  we  are  not  to  sacrifice  our  lives  if  we  can 

E reserve  them  consistently  with  a  good  conscience.  Our  Lord  told 
is  disciples  to  beware  of  men ;  to  be  wise  as  serpents,  as  well  as 
harmless  as  doves ;  and  if  they  were  persecuted  in  one  city  to  flee  to 
another.  He  himself  eluded  apprehension  till  he  knew  his  hour  was 
come.  In  the  first  age  of  Christianity  we  see  zeal,  but  not  Avithout 
knowledge.  There  was  nothing  like  enthusiasm,  fanaticism,  or 
will-worship.  It  was  enough  for  Christians  to  take  up  their  cross 
when  they  found  it  in  their  way ;  they  never  went  out  of  their  way 
to  find  it,  any  more  than  to  escape  it.  They  only  suffered  according 
to  the  will  of  God.  It  was  after  the  Gospel  began  to  be  misunder- 
stood and  debased  that  voluntary  penalties  were  deemed  meritorious ; 


DECEMBER  18.  323 

that  a  rage  for  maxtyrdom  prevailed ;  and  that  men  gave  their  bodies 

*r\    Via    imii»v»* 


to  be  burnt. 


December  18. — "And  when  Saul  was  come  to  Jerusalem,  he  assayed  to  join 
himself  to  the  disciples :  but  they  were  all  afraid  of  him,  and  believed  not  that 
he  was  a  disciple.  But  Barnabas  took  him,  and  brought  him  to  the  Apostles, 
and  declared  unto  them  how  he  had  seen  the  Lord  in  the  way,  and  that  he  had 
spoken  to  him,  and  how  he  had  preached  boldly  at  Damascus  in  the  name  of 
Jesus.  And  he  was  with  them  coming  in  and  going  out  at  Jerusalem." — Acts 
uc.  26—23. 

We  have  just  seen  Paul  at  Damascus.  We  now  see  him  enter- 
ing Jerusalem.  And  observe  to  whom  he  wished  to  introduce  him- 
self when  he  arrived.  Not  to  the  high  priest :  he  had  done  business 
enough  with  him  before.  Not  to  the  Pharisees,  though  he  had  lived 
among  the  straitest  of  them.  Not  to  the  learned,  though  a  man  of 
letters  himself,  and  though  he  had  been  brought  up  at  the  feet  of 
Gamaliel,  who  probably  was  still  living  in  the  city — But  "he  assayed 
to  join  himself  to  the  disciples."  They  were  despised  and  persecuted. 
He  had  himself  once  hated  them,  and  endeavoured  to  exterminate 
them  from  the  earth.  But  now  the  world  is  not  worthy  of  them. 
He  ranks  them  above  princes  and  philosophers;  in  them  is  all  his 
delight ;  and  he  deems  it  his  highest  honour  to  have  fellowship  with 
them.  Have  we  the  same  mind  in  us  ?  In  the  course  of  duty,  un- 
less we  go  out  of  the  world,  we  must  often  mingle  with  others;  but 
are  these  in  our  voluntary  associations,  our  companions  ?  Do  we  take 
hold  of  the  skirt  of  him  that  is  a  Jew,  saying,  We  will  go  with 
you,  for  we  have  heard  that  God  is  with  you  ?  Do  we  give  our- 
selves, not  only  to  the  Lord,  but  to  them,  to  walk  in  holy  com- 
munion, and  to  co-operate  in  holy  exertion  ?  When  we  pass  through 
a  place  as  we  travel,  do  we  feel  a  sentiment  that  leads  us  to  think, 
with  a  peculiar  concern,  "Are  there  any  here  who  love  and  serve  my 
Lord  and  Saviour  ?" 

"  But  the  disciples  were  all  afraid  of  him  ;"  and  the  reason  is  as- 
signed ;  "  they  believed  not  that  he  was  a  disciple."  They  supposed 
that  he  only  pretended  to  be  so,  but  was  really  come  among  them  as 
a  spy  or  informer.  They  well  knew  what  a  bitter  adversary  he  had 
been,  and  had  not  heard  of  him  since  the  wolf  had  been  turned  into 
a  lamb.  If  there  seems  something  strange  in  this,  let  it  be  observed 
that  Damascus  was  one  hundred  and  fifty  miles  from  Jerusalem ; 
that  the  modes  of  modern  communication  were  not  then  known  ; 
and  that  the  war  raging  between  Herod,  Antipas,  and  Aretas, 
must  have  interrupted  the  intercourse  between  the  two  capitals. 
Neither  is  it  unlikely  that  the  unbelieving  Jews  maliciously  and  art- 
fully represented  him  as  acting  the  part  of  a  deceiver. 

However  this  was,  they  seem  to  have  known  ^nothing  of  his  con- 
version till  "  Barnabas  took  him,  and  brought  him  to  the  Apostles, 
and  declared  unto  them  how  he  had  seen  the  Lord  in  the  way,  and 
that  he  had  spoken  to  him,  and  how  he  had  preached  boldly  at 
Damascus  in  the  name  of  Jesus,"  How  Barnabas  was  acquainted 
with  all  this  while  they  were  ignorant  we  are  not  informed.  Had 
he  seen  Ananias,  or  some  other  credible  and  personal  witness  of 
these  facts?  One  man,  from  various  supposable  circumstances, 
may  know  things,  of  which  others,  even  of  the  same  place,  are 


324  DECEMBER  19. 

uninformed.  But  from  this  time  a  most  tender  friendship  was 
established  between  these  two  good  men.  And  what  Barnabas 
testified  of  Paul  was  so  satisfactory  to  the  Church,  that  he  was  fully 
admitted  to  their  fellowship,  "  and  was  with  them  coming  in  and 
going  out  at  Jerusalem." 

We  may  here  see,  First — That  these  disciples  were  careful  whom 
they  admitted  among  them.  They  were  only  such  as  they  believed 
to  be  disciples.  They  did  not  desire,  for  the  sake  of  largeness,  a 
church  filled  with  indiscriminate  members  ;  and  they  could  not  bear 
them  that  were  evil.  Secondly,  It  is  possible  to  err  on  the  side  of 
caution.  We  may  be  too  strict  as  well  as  too  lax.  It  is  easy  to 
carry  our  suspicions  too  far,  especially  with  regard  to  those  against 
whom  we  have  entertained  any  prejudice,  or  from  whom  we  have 
received  any  injury  or  offence.  The  instances  of  deception  we  have 
met  with  may  weaken  our  confidence,  and  cause  the  innocent  to 
suffer  for  the  guilty.  Let  us  guard  against  this,  and  while  we  do 
not  shut  our  eyes  let  us  invite  into  our  bosoms  the  charity  that  think- 
eth  no  evil.  Thirdly,  we  may  depend  on  testimony  concerning 
character  in  the  absence  of  personal  knowledge.  This  indeed  is 
not  always  infallible  ;  but  there  are  cases  in  which  it  ought  to  be 
admitted,  and  should  be  deemed  sufficient  not  only  for  individuals, 
but  churches  to  act  upon,  in  receiving  others  to  their  countenance, 
and  their  communion.  Fourthly,  the  introducing  of  a  young  con- 
vert to  the  fellowship  of  the  saints  is  a  good  work,  and  should  be 
encouraged.  Some  are  backward,  not  from  a  want  of  inclination, 
for  they  often  sigh,  "  How  goodly  are  thy  tents,  O  Jacob,  and  thy 
tabernacles,  O  Israel ;"  but  they  want  confidence  and  help.  How 
many  are  there  in  all  our  congregations  of  this  character,  who  are 
kept  back  when  they  ought  to  come  forward.  Is  there  no  Barnabas 
to  take  them  by  the  hand,  and  to  bring  them  forward  ?  While  the 
Church  rises  up  and  says,  "  Come  in,  thou  blessed  of  the  Lord  ?" 


December  19. — "But  will  God  in  very  deed  dwell  with  men  on  the  earth?' 
2  Chron.  vi.  18. 

In  looking  over  the  annals  of  the  Jews,  we  find  much  that  ought 
to  humble  us — 1  say,  to  humble  us,  for  they  were  fair  specimens  of 
our  human  nature,  and 

"There  in  a  glass  our  hearts  may  see, 
How  fickle  and  how  false  they  be." 

But  we  sometimes  meet  with  scenes  which  cannot  fail  of  being 
delightful  to  pious  minds :  for  while,  in  reviewing  history,  the 
merchant  is  led  to  notice  the  revivals  of  commerce,  and  the  scholar 
those  of  learning  and  science,  they  are  attracted  to  the  times  of 
refreshing  from  the  presence  of  the  Lord  j  they,  like  Barnabas,  are 
glad  when  they  see  the  grace  of  God. 

Such  a  scene  is  here  before  us  at  the  dedication  of  the  temple. 
Perhaps  nothing  equals  it  in  the  Old  Testament ;  and  nothing  sur- 
passes it  in  the  New,  but  the  day  of  Pentecost.  The  author  was 
doubtless  the  Holy  Ghost,  the  source  of  all  good  in  the  children  of 
men :  and  it  would  be  well  for  hearers  and  ministers  to  remember 
the  Divine  decision,  "  not  by  might,  nor  by  power,  but  by  my  Spirit, 


DECEMBER  19.  325 

saith  the  Lord."  Yet  God  uses  means,  and  could  we  see  things  as 
he  does,  we  should  always  perceive,  not  only  that  the  weakness  of 
the  means  requires  his  strength,  but  that  the  suitableness  of  the  means 
displays  his  wisdom.  The  instrument  here  employed  was  Solomon, 
whose  rank,  education,  endowments,  and  zeal,  gave  him  a  peculiar 
influence. 

Behold  then  all  Israel  assembled,  and  the  young  monarch,  the 
wonder  and  admiration  of  the  age  and  of  the  East,  leading  the 
devotion  of  the  solemn  day.  For  he  did  not  appoint  one  of  the 
priests  or  of  the  prophets  to  officiate,  but  he  performed  the  service 
himself.  "  He  stood  before  the  altar  of  the  Lord,  in  the  presence  of 
all  the  congregation  of  Israel,  and  spread  forth  his  hands."  It  was 
well  that  he  could  thus  pray  himself.  We  are  far  from  depreciating 
forms  of  prayer  in  all  cases :  they  have  their  use,  and  even  their 
excellency  too.  But  it  is  impossible  to  frame  a  form  of  prayer  to 
meet  every  new  and  pressing  occurrence  :  yet  it  is  very  desirable  to 
take  advantage  of  present  feelings ;  and  some  are  happy  enough  to 
be  equal  to  this.  And  should  not  good  men,  especially  preachers, 
and  also  the  heads  of  families,  cultivate  such  a  talent?  Gifts  are 
not  grace  :  yet  we  are  to  consider  others  as  well  as  ourselves,  our 
usefulness  as  well  as  our  salvation.  Though  there  is  a  more  ex- 
cellent way,  we  are  to  "  covet  earnestly  the  best  gifts."  "  Be  not 
rash  with  thy  mouth,  and  let  not  thine  heart  be  hasty  to  utter  any 
thing  before  God :  for  God  is  in  heaven,  and  thou  upon  earth : 
therefore  let  thy  words  be  few."  It  is  well  also  that  he  was  not 
only  able,  but  willing.  He  was  not  ashamed  publicly  to  avow  his 
entire  dependance  upon  God,  and  to  seek  his  favour  as  the  relish  of 
every  enjoyment,  and  his  blessing  as  essential  to  every  enterprize. 
He  did  not  view  it  as  a  disparagement  to  his  majesty,  to  be  his  own 
chaplain,  and  to  bless  his  large  family  himself.  And  did  he  ever 
appear  greater  than  on  this  occasion,  and  in  this  exercise  ?  And 
could  he  have  been  more  exemplary  and  useful  1 

An  ordinary  mind  would  have  been  struck  with  the  vastness  of 
the  congregation,  the  magnitude  of  the  building,  and  the  munifi- 
cence of  the  ornaments — But  Solomon  rose  above  all  this,  and  was 
only  astonished  at  the  condescension  of  God  in  deigning  to  regard 
it :  "  But  will  God  in  very  deed  dwell  with  men  on  the  earth  !" 

His  exclamation  did  not  originate  in  any  doubtfulness  of  the  fact. 
He  could  not  have  questioned  it.  The  tokens  of  the  Divine  presence 
were  before  him — "  So  that  the  priests  could  not  stand  to  minister 
by  reason  of  the  cloud  :  for  the  glory  of  the  Lord  had  filled  the  house 
of  God.  Then  said  Solomon,  The  Lord  hath  said  that  he  would 
dwell  in  the  thick  darkness."  Yes,  he  knew  that  he  had  said, 
"  This  is  my  rest  for  ever ;  here  will  I  dwell,  for  I  have  desired  it  j" 
and,  "  In  all  places  where  I  record  my  name  I  will  come  unto  thee, 
and  I  will  bless  thee."  The  assurance  therefore  reaches  to  us. 
We  have  succeeded  to  their  means  and  privileges,  enlarged  as  to 
spirituality  and  efficiency,  though  unaccompanied  with  their  splen- 
did ceremonies  and  sensible  manifestations.  In  his  word  and  ordi- 
nances, in  the  preaching  of  his  ministers,  and  the  assemblies  of  his 
people,  he  is  to  be  found ;  and  thousands  know  the  truth  of  this 
from  their  own  experience :  they  have  heard  his  voice  ;  they  have 
seen  his  glory  ;  they  have  felt  his  power,  and  have  been  convinced 

Vol.  II.  28 


326  DECEMBER  20. 

of  his  presence  by  his  agency  :  for  that  his  name  is  near,  his  won- 
drous works  declare. 

But  the  exclamation  regards  the  marvel lousness  of  the  fact  upon 
which  it  was  founded.  Several  things  excited  this  in  Solomon,  and 
the  same  should  excite  it  in  us.  Such  is  the  infinite  dignity  of  the 
Supreme  Being  who  is  exalted  above  all  blessing  and  praise,  and 
who  humbleth  himself  to  behold  the  things  that  are  done  in  heaven. 
Yet  men  are  lower  than  the  angels.  They  are  of  yesterday,  and 
know  nothing.  Their  foundation  is  in  the  dust,  They  are  crushed 
before  the  moth.  Surely  every  man  at  his  best  estate  is  altogether 
vanity.  He  is  not  only  mean,  but  unworthy,  guilty,  polluted :  a 
rebel,  a  traitor.  Here  is  the  wonder,  that  such  beings  should  be 
regarded  by  him — "  Lord,  what  is  man,  that  thou  art  mindful  of 
him,  and  the  son  of  man  that  thou  visitest  him  V> 

Yet  the  truth  of  all  this  never  impresses  without  the  humility 
which  religion  inspires.  Men  are  naturally  proud  and  vain  :  and 
it  is  possible  and  easy  to  delude  them  into  an  opinion  that  they  can 
have  claims  upon  God  himself.  How  many  are  there  who  think  they 
deserve  his  favour,  and  are  looking  for  heaven  itself  as  the  reward 
of  their  doings  !  But  in  the  day  of  conviction  the  proud  looks  are 
brought  low,  and  the  Lord  alone  is  exalted.  The  man  then  sees 
and  feels  that  he  deserves  to  be  excluded  from  the  Divine  presence 
for  ever,  and  acknowledges  every  attention  shown  him  to  be  an  in- 
stance of  mercy  and  grace.  Nor  is  his  admiration  of  the  goodness 
of  God  confined  to  the  beginning  of  his  religious  course.  As  he 
advances  he  is  more  and  more  affected  with  it.  The  most  eminent 
saints  have  been  always  as  the  most  humble,  so  the  most  filled  with 
this  adoring  gratitude  and  praise. 

But  is  there  not  another  thing  equally  wonderful  ?  God  in  very- 
deed  dwells  with  men  on  the  earth.  But  will  men  verily  dwell  with 
God  in  heaven  ?  It  is  his  own  promise.  It  is  their  highest  expecta- 
tion. They  shall  be  presented  faultless  before  the  presence  of  his 
glory — And  so  shall  we  be  tor  ever  with  the  Lord. 


December  20. — "  Let  not  him  that  girdeth  on  his  harness  boast  himself  as 
he  that  putteth  it  off."— 1  Kings  xx.  11. 

This  was  the  wisest  thing  Ahab  ever  spoke ;  and  yet  the  saying 
was  not  his  own,  but  a  common  proverbial  speech.  The  admoni- 
tion it  contains  is  applicable  to  any  enterprize  in  which  men  en- 
gage. Accordingly  we  shall  leave  the  war  of  Benhadad  with  this 
king  of  Israel,  and  think  of  a  better  warfare,  the  good  fight  of  faith. 

Under  this  image  the  Scriptures  frequently  hold  forth  the  Chris- 
tian life  ;  and  the  experience  of  every  partaker  of  Divine  grace  ve- 
rifies and  exemplifies  the  force  of  it.  The  conflict  is  no  ordinary 
one,  but  the  most  trying  in  its  nature,  and  the  most  serious  in  its 
results. 

For  this  war  harness  is  provided ;  for  it  would  be  madness  to  go 
into  the  combat  unarmed.  Words  in  time  vary  their  meaning ; 
some  becoming  more,  and  some  less  particular  and  definite  in  their 
use.  When  the  Bible  was  translated,  the  term  harness,  which  we 
now  apply  only  to  horse  equipage,  signified  war  furniture,  or  what 
we  call  armour.     Much  depends  in  the  contest  before  us,  upon  the 


DECEMBER  20.  327 

kind  of  armour  with  which  we  are  accoutred.  That  of  the  Chris- 
tian is  Divine ;  Divine  in  the  appointment  ;  Divine  in  the  forma- 
tion. It  supplies  every  part — unless  the  back.  Hence  says  the 
Apostle ;  "  Wherefore  take  unto  you  the  whole  armour  of  God,  that 
ye  may  be  able  to  withstand  in  the  evil  day,  and  having  done  all  to 
stand.  Stand  therefore,  having  your  loins  girt  about  with  truth, 
and  having  on  the  breastplate  of  righteousness  ;  and  your  feet  shod 
with  the  preparation  of  the  gospel  of  peace ;  above  all,  taking  the 
shield  of  faith,  wherewith  ye  shall  be  able  to  quench  all  the  fiery 
darts  of  the  wicked.  And  take  the  helmet  of  salvation,  and  the 
sword  of  the  Spirit,  which  is  the  word  of  God." 

With  regard  to  the  actual  carrying  on  of  this  warfare,  there  is 
a  variety  of  condition  in  the  soldiers.  Some  are  deeply  engaged  in 
the  midst  of  the  fight.  But  two  other  parties  are  here  mentioned. 
The  one  is  entering  the  field,  the  other  is  marching  out  of  it :  the 
one  is  putting  on  his  harness,  the  other  is  putting  it  off. 

Now  there  is  a  great  difference  between  these,  and  it  requires  a  dif- 
ference of  feeling.  Prayer  more  becomes  the  one,  and  praise  the 
other.  The  ending  justifies  relaxation,  and  joy,  and  triumph  ;  the 
beginning  demands  application,  and  diffidence,  and  caution.  The 
laurel  is  to  be  worn,  not  by  the  candidate,  but  by  the  conqueror. 

Look  at  the  young  soldier  arming,  and  at  the  old  warrior  laying 
down  his  weapons,  and  you  will  soon  see  why  the  former  should 
not  glory  like  the  latter.  Let  him  that  is  putting  off  the  harness 
exult — His  privations,  hardships,  dangers  are  all  past.  His  foes 
are  vanquished.  His  labours  are  over.  His  character  is  formed. 
His  fidelity  is  proved.  His  firmness  has  been  displayed.  While  he 
had  fightings  without,  he  sometimes  had  fears  within ;  but  true  to 
his  cause  he  said,  If  I  perish  I  perish.  Whatever  he  suffered,  he 
scorned  to  desert  his  post.  Yet  an  honourable  dismission  seemed 
desirable  ;  and  now  it  is  arrived  :  and  with  his  scars  of  honour  he 
is  returning  home  to  receive  the  prize,  and  to  review  and  talk  over 
the  interesting  scenes  of  all  his  campaigns. 

But  let  him  that  is  putting  on  his  harness  remember  that  he  has 
not  borne  the  burden  and  heat  of  the  day — that  his  destitutions,  and 
watchings,  and  perils  are  yet  to  come — that  his  snares  are  not  yet 
escaped — that  his  foes  are  not  yet  subdued.  Though  he  will  finally 
overcome,  the  warfare  is  to  be  accomplished.  What  weeks  and 
years  of  painful  struggle  may  intervene  !  He  may  sleep  and  be 
surprised.  The  enemy  may  thrust  sore  at  him,  and  gain  an  advan- 
tage over  him  ;  and  in  consequence  of  the  injury  he  may  go  halting 
all  his  days. 

We  say  therefore  to  those  who  are  commencing  the  Divine  life 
— We  are  far  from  wishing  to  dismay  you — We  rather  say,  Go, 
and  the  Lord  be  with  you.  But  the  Saviour  himself  tells  you  to  sit 
down,  and  count  the  cost,  and  estimate  your  resources  for  the  war. 
A  new  and  untried  course  is  often  flattering ;  and  inexperience  gen- 
ders presumption. 

Peter  fell  by  self-confidence.  Joseph  was  preserved  by  consci- 
entious alarm — And  blessed  is  the  man  that  feareth  always.  Not 
with  that  fear  which  implies  cowardice,  but  with  that  which  ex- 
cludes carelessness ;  not  with  that  fear  which  chills  and  freezes  ex- 
ertion, but  with  that  which  leads  to  a  survey  of  difficulties  and  to 


328  DECEMBER  21. 

preparation  for  the  trial ;  not  with  that  fear  which  diminishes  hope, 
but  with  that  which  forbids  boasting—"  Let  not  him  that  girdeth 
on  his  harness  boast  himself  as  he  that  putteth  it  off." 


December  21.— "  I  will  therefore  that  men  pray  every  where,  lifting  up 
holy  hands,  without  wrath  and  doubting."— 1  Tim.  ii.  8. 

"  I  will,"  says  the  proverb,  "  is  for  the  king."  And  this  is  for 
the  King — the  King  of  kings,  and  the  Lord  of  lords,  the  blessed  and 
only  potentate.  Paul  is  inspired  by  him,  and  speaks  in  his  name. 
And  though  in  many  cases,  for  love's  sake  he  only  entreats  and 
beseeches,  here,  to  show  his  Divine  authority,  he  commands — "  I 
will."  Prayer  is  the  subject.  We  must  not  only  take  heed  how 
we  hear,  but  how  we  pray  :  some  ask  and  have  not,  because  they 
ask  amiss.  Here  the  enaction  prescribes  the  manner  which  it  is  to 
be  performed.  Prayer  is  to  be  offered  in  with  four  qualities  or  cha- 
racters. 

The  First  is,  universality  ;  I  will  that  men  pray  "  every  where." 
In  the  sanctuary,  the  house,  the  closet,  the  field,  the  road.  The 
expression  demands  constancy.  If  we  are  to  pray  every  where,  we 
must  pray  and  not  faint ;  and  pray  without  ceasing.  And  this  is 
expressly  enjoined  by  him  who  knows  the  importance  and  benefit 
of  prayer ;  and  that  we  can  never  safely  dispense  with  it.  Had 
Peter  prayed  in  the  judgment  hall  he  would  not  have  denied  his 
Master.  But  while  it  requires  constancy  as  to  performance,  it  ex- 
cludes partiality  as  to  situation,  and  opposes  superstitious  restraints. 
This  intimation  was  necessary.  The  world  was  then  full  of  people 
who  made  the  efficacy  of  prayer  to  depend  upon  local  claims.  Hea- 
thens always  attached  the  presence  of  their  gods  to  particular  places, 
consecrated  to  their  service ;  and  we  know  what  long  and  painful 
journeys  some  now  take  to  pay  their  devotions.  Among  the  Jews 
God  chose  Jerusalem  to  put  his  name  there,  and  required  all  the 
males  three  times  a  year  to  repair  thither.  Various  purposes  were 
to  be  answered  by  the  appointment ;  but  the  Lord  had  said  by  Moses, 
"  In  all  places  where  I  record  my  name,  I  will  come  unto  thee,  and 
I  will  bless  thee."  And  by  Isaiah  he  said,  "  Heaven  is  my  throne, 
and  the  earth  is  my  footstool :  where  is  the  house  that  ye  build  unto 
me  ?  and  where  is  the  place  of  my  rest  ?  For  all  those  things  hath 
mine  hand  made,  and  all  those  things  have  been,  saith  the  Lord  : 
but  to  this  man  will  I  look,  even  to  him  that  is  poor,  and  of  a  con- 
trite spirit,  and  trembleth  at  my  word."  And  as  the  Christian  dis- 
pensation was  drawing  nearer,  "  from  the  rising  of  the  sun,  even 
unto  the  going  down  of  the  same,  my  name  shall  be  great  among 
the  Gentiles ;  and  in  every  place  incense  shall  be  offered  unto  my 
name,  and  a  pure  offering  ;  for  my  name  shall  be  great  among  the 
heathen,  saith  the  Lord  of  hosts."  Think  of  this,  ye  bigots,  who 
imagine  that  God  is  only  to  be  found  in  your  particular  enclosure. 
When  will  you  believe,  that  "  neither  in  this  mountain,"  nor  yet 
at  Jerusalem  shall  men  worship  the  Father :  "  but  the  hour  cometh, 
and  now  is,  when  the  true  worshippers  shall  worship  the  Father  in 
spirit  and  in  truth :  for  the  Father  seeketh  such  to  worship  him." 
"God  is  no  respecter  of  persons,  but  in  every  nation  he  that  feareth 
him.  and  worketh  righteousness,  is  accepted  of  him." 


DECEMBER  21.  329 

The  Second  is,  purity— "  with  holy  hands."  "If  I  regard 
iniquity  in  mine  heart,"  says  David,  "  the  Lord  will  not  hear  me." 
Solomon  also  says,  "  He  that  turneth  away  his  ears  from  hearing 
the  law,  even  his  prayer  also  shall  be  an  abomination."  And  so 
consonant  is  this  to  common  reflection,  that  the  blind  man  could 
say,  "  We  know  that  God  heareth  not  sinners  ;  but  if  any  man  be 
a  worshipper  of  God,  and  doth  his  will,  him  he  heareth."  But  some 
distinction  here  is  necessary.  The  reference  cannot  be  to  perfect 
purity.  If  none  were  to  pray  but  those  who  are  completely  holy, 
no  one  could  approach  God :  for  in  many  things  we  oftend  all  j  and 
there  is  not  a  just  man  on  earth  that  doeth  good  and  sinneth  not. 
Yet  what  is  the  experience  of  every  true  suppliant  ?  "  Who  can 
understand  his  errors?  Cleanse  thou  me  from  secret  faults." 
"  What  I  see  not  teach  thou  me."  "  See  if  there  be  any  wicked  way 
in  me.  and  lead  me  in  the  way  everlasting."  And  this  must  be  the 
case.  The  man  who  lives  in  any  loved  or  known  sin,  is  only  a 
hypocrite  in  devotion.  He  cannot  be  sincere  in  his  addresses  to 
God :  he  therefore  insults  him  only  by  pretence.  "  Draw  nigh  to 
God,  and  he  will  draw  nigh  to  you.  Cleanse  your  hands,  ye  sin- 
ners ;  and  purify  your  hearts,  ye  doubleminded."  Of  this  there  was 
a  type  in  the  ritual  of  the  Jews;  they  were  always  to  wash  their 
hands  in  water  before  they  engaged  in  the  service  of  God.  To  this 
the  Psalmist  alludes,  when  he  says  "  I  will  wash  my  bands  in 
innocency,  so  will  I  compass  thy  altar,  O  Lord."  And  that  prayer  is 
not  an  atonement  for  a  sinful  life,  or  a  substitute  for  a  moral  one, 
hear  the  language  of  God  to  the  Jews  in  the  days  of  Isaiah.  "  When 
ye  spread  forth  your  hands  I  will  hide  mine  eyes  from  you  :  yea. 
when  ye  make  many  prayers,  I  will  not  hear:  your  hands  are  full 
of  blood.  Wash  you,  make  you  clean  ;  put  away  the  evil  of  your 
doings  from  before  mine  eyes ;  cease  to  do  evil."  Yet  some  not 
only  pray  and  sin  too,  but  make  the  one  a  cloak  for  the  other.  The 
Pharisees  devoured  widow's  houses,  and  for  a  pretence  made  long  pray- 
ers. But  in  many  cases  these  things  do  not  long  remain  in  company  : 
in  general,  the  common  maxim  is  verified,  "Sinning  will  make  a 
man  leave  off  praying,  or  praying  will  make  a  man  leave  off  sinning." 
And  their  separation  is  better  than  their  union.  It  is  better  not  to 
call  upon  a  benefactor,  than  to  go  and  spit  in  his  face,  or  wound  him 
in  his  own  dwelling.  The  entire  neglect  of  some  duties  would 
produce  less  injurious  effects  on  the  conscience  of  the  man  himself, 
and  on  the  minds  of  others,  than  the  combination  of  them  with 
wicked  practice.  "  Out  of  the  same  mouth  proceedeth  blessing  and 
cursing.  My  brethren,  these  things  ought  not  so  to  be."  "  I  would 
thou  wert  either  cold  or  hot." 

The  Third  is,  kindness.  This  is  expressed  by  the  exclusion  of  its 
opposite  "  without  wrath."  This  will  take  in  those  who  may  be 
free  from  vice  and  immorality,  and  yet  have  tempers  by  no  means 
like  the  mind  of  Christ ;  who  not  only  rail,  but  pray  at  others ;  who 
bring  their  rancorous  spirit  into  the  worship  of  God,  and  would 
consecrate  their  envy,  malice,  and  all  uncharitableness,  upon  the 
altar  of  devotion.  But  that  altar  does  not  sanctify  every  gift.  "  If 
thou  bring  thy  gift  to  the  altar,  and  there  rememberest  that  thy 
brother  hath  aught  against  thee  ;  leave  there  thy  gift  before  the  altar, 
and  go  thy  way  j  first  be  reconciled  to  thy  brother    and  then  come 

28* 


330  DECEMBER  22. 

and  offer  thy  gift."  "  The  wrath  of  man  worketh  not  the  righteous- 
ness of  God."  Though  Elisha  was  animated  by  religious  zeal,  yet 
as  there  was  some  passionateness  of  his  own  mixed  with  it,  when 
he  said  to  Jehoram,  "As  the  Lord  of  hosts  liveth,  before  whom  I 
stand,  surely,  were  it  not  that  I  regard  the  presence  of  Jehoshaphat 
the  king  of  Judah,  I  would  not  look  toward  thee,  nor  see  thee ;"  the 
spirit  of  prophecy  could  not  descend  upon  him,  till  he  had  called  for 
a  minstrel  to  compose  and  soften  him.  What  can  we  do  without  the 
help  of  the  Holy  Spirit  ?  But  that  Spirit  is  a  spirit  of  love,  and  is 
held  forth  by  the  emblem  of  a  dove.  Therefore  says  our  Apostle, 
"  Grieve  not  the  Holy  Spirit  of  God,  whereby  ye  are  sealed  unto 
the  day  of  redemption.  Let  all  bitterness,  and  wrath,  and  anger, 
and  clamour,  and  evil  speaking,  be  put  away  from  you,  with  all 
malice  :  and  be  ye  kind  one  to  another,  tenderhearted,  forgiving  one 
another,  even  as  God  for  Christ's  sake  hath  forgiven  you." 

The  Fourth  is,  confidence.  This  is  also  negatively  expressed  :  with- 
out "doubting."  This  requires  us  to  pray  in  faith.  "  Let  him  ask 
in  faith  nothing  wavering."  "  Let  us  draw  near,  in  full  assurance  of 
faith."  This  is  very  distinguishable  from  a  personal  persuasion  of 
our  actual  interest ;  but  it  is  an  encouragement  against  despair.  We 
are  to  believe  that  he  is,  and  that  he  is  the  rewarder  of  them  that 
diligently  seek  him  ;  that  we  are  as  welcome  as  we  are  unworthy  ; 
that  he  waits  to  be  gracious,  and  never  said  to  the  seed  of  Jacob, 
Seek  ye  me  in  vain.  It  also  takes  in  a  belief  of  the  lawfulness  of 
what  we  implore.  I  could  not  pray  in  faith,  if  I  prayed  for  assis- 
tance and  success  in  any  enterprize  which  his  word  lorbids ;  or  in 
asking  to  be  saved  without  being  sanctified  :  for  "  this  is  the  will  of 
God,  even  our  sanctification."  "  This  is  the  confidence  that  we 
have  in  him,  that,  if  we  ask  any  thing  according  to  his  will,  he 
heareth  us." 

We  talk  of  being  humbled  for  our  sins — What  think  we  of  our 
duties  ?  Can  we  reflect  even  upon  our  holy  things,  even  upon  our 
prayers  themselves,  and  not  cry  "  Enter  not  into  judgment  with  thy 
servants,  O  Lord,  for  in  thy  sight  shall  no  flesh  living  be  justified." 


December  22. — "And  when  the  servant  of  the  man  of  God  was  risen  early, 
and  gone  forth,  behold,  an  host  compassed  the  city  both  with  horses  and  cha- 
riots. And  his  servant  said  unto  him,  Alas,  my  master !  how  shall  we  do  1 
And  he  answered,  Fear  not :  for  they  that  be  with  us  are  more  than  they  that 
be  with  them.  And  Elisha  prayed,  and  said  Lord,  I  pray  thee,  open  his  eyes, 
that  he  may  see.  And  the  Lord  opened  the  eyes  of  the  young  man ;  and  he 
saw :  and,  behold,  the  mountain  was  full  of  horses  and  chariots  of  fire  round 
about  Elisha."— 2  Kings  vi.  15—17. 

The  king  of  Syria  had  resolved  to  punish  Elisha,  because  as  a 
prophet  he  divulged  to  the  king  of  Israel  all  his  warlike  plans  and 
designs,  and  thereby  prevented  the  accomplishment  of  them.  How 
sin  infatuates  ! — otherwise  a  moment's  reflection  might  have  con- 
vinced him  that  the  same  God  who  had  given  Elisha  supernatural 
knowledge  could  afford  him  supernatural  protection.  Yet,  finding 
upon  inquiry  that  the  prophet  was  now  in  Dothan,  "  he  sent  thither 
horses,  and  chariots,  and  a  great  host :  and  they  came  by  night,  and 
compassed  the  city  about." 

Elisha's  servant  first  discovers  the  danger.     But  who  was  this 


DECEMBER  22.  331 

servant?  We  have  no  reason  to  believe  that  it  was  now  Gehazi, 
whose  avarice,  fraud,  and  lying,  his  master  had  lately  so  awfully 
punished :  "  The  leprosy  therefore  of  Naaman  shall  cleave  unto 
thee,  and  unto  thy  seed  for  ever.  And  he  went  out  from  his  pre- 
sence a  leper  as  white  as  snow."  Even  exclusive  of  his  distemper, 
Elisha  would  not  have  had  such  a  servant  any  longer  about  him ; 
but  have  said  with  David  before  him,  "  Mine  eyes  shall  be  upon  the 
faithful  of  the  land,  that  they  may  dwell  with  me :  he  that  walketh 
in  a  perfect  way,  he  shall  serve  me.  He  that  worketh  deceit  shall 
not  dwell  within  my  house :  he  that  telleth  lies  shall  not  tarry  in 
my  sight"  Of  the  name  of  his  new  servant  we  are  not  informed, 
but  it  is  here  said,  he  "  rose  up  early  in  the  morning."  New  ser- 
vants often  behave  best  at  first,  especially  in  the  article  of  early 
rising.  Perhaps,  however,  it  was  a  continued  thing  with  him. 
This  will  be  the  case  with  a  wise  and  good  servant.  By  means  of 
this  he  will  do  his  work  with  ease  and  order.  What  confusion  and 
hurry  are  often  produced  by  beginning  the  concerns  of  the  day  an 
hour  or  two  later,  for  the  precious  privilege  of  a  little  more  insen- 
sibility ! 

What  happened  ?  When  the  servant  had  gone  forth  and  saw  the 
horses  and  chariots  he  ran  back  breathless,  and  exclaimed,  "  Alas, 
my  master  !  what  shall  we  do?  We  are  in  the  hands  of  our  ene- 
mies, and  there  is  no  way  of  escape." 

Yet  if  the  servant  be  terrified,  the  master  is  calm,  and  fears  no  evil. 
But  a  Godly  man  wishes  others  to  be  satisfied  as  well  as  himself; 
and  he  is  no  better  than  a  brute,  and  wholly  unworthy  of  his  service, 
who  feels  no  concern  for  the  accommodation  and  comfort  of  his 
servant.  To  tranquillize  him  therefore,  Elisha  said,  "  Fear  not :  for 
they  that  be  with  us  are  more  than  they  that  be  with  them."  This 
only  filled  him  with  astonishment,  for  he  saw  no  defenders  of  any 
kind  near  him.  But  "  Elisha  prayed,  and  said,  Lord,  I  pray  thee, 
open  his  eyes,  that  he  may  see.  And  the  Lord  opened  the  eyes  01 
the  young  man ;  and  he  saw  :  and,  behold,  the  mountain  was  full 
of  horses  and  chariots  of  fire  round  about  Elisha."  What  a  number 
of  reflections  here  offer  themselves  to  our  minds ! 

What  were  these  horses  and  chariots  of  fire  ?  The  angels  of  God. 
"  And  of  the  angels  he  saith,  Who  maketh  his  angels  spirits,  and 
his  ministers  a  flame  of  fire."  These  were  the  convoy  of  Elijah. 
These  were  the  body  guard  of  Elisha.  When  Jacob  went  on  his 
way  the  angels  of  God  met  him ;  and  when  he  saw  them  he  said, 
"  This  is  God's  host."  "  Are  they  not  all  ministering  spirits,  sent 
forth  to  minister  for  them  who  shall  be  heirs  of  salvation  ? 

We  behold  here  an  instance  of  the  dominion  and  agency  of  God, 
in  the  opening  of  this  man's  eyes.  He  can  suspend  the  use  of  any 
of  our  powers,  or  he  can  increase  the  use  of  them.  He  that  endued 
us  with  the  five  inlets  of  perception,  called  the  senses,  could,  as  far  as 
we  know  to  the  contrary,  have  given  us  fifty,  as  distinguishable  from 
each  other  in  their  operations  and  objects  as  hearing  and  seeing. 
And  who  can  tell,  as  Baxter  (not  the  Divine)  intimates,  but  that 
there  is  a  faculty  in  the  human  system  as  adapted  to  an  intercourse 
with  the  invisible  world  as  our  known  senses  are  suited  to  the  mate- 
rial existences  around  us,  but  which  power  is  dormant  unless  when 
for  some  important  end  it  is  called  into  exercise?    We  are  very  im- 


332  DECEMBER  23. 

perfectly  acquainted  with  the  mechanism  of  our  physical  constitu- 
tion, and  especially  with  the  boundaries  and  contents  of  body  and 
mind  ;  for  we  are  fearfully  and  wonderfully  made.  One  conclusion 
is  obvious— That  it  is  irrational  to  deny  the  reality  of  every  thing 
our  present  senses  do  not  recognize.  This  valley  was  filled  in  the 
same  way  before  the  man  could  see  it :  his  sight  did  not  bring  thither 
the  celestial  array,  but  only  discerned  it.  Every  sound,  even  thunder 
itself,  is  a  nonentity  to  the  deaf;  fragrance  has  no  existence  as  to 
the  perception  of  those  who  are  incapable  of  smelling ;  the  colours  of 
the  rainbow  might  be  denied  by  the  blind  :  because  they  cannot  hear 
or  feel  them.  It  has  therefore  been  fairly  argued  from  analogy  that 
there  may  be  numberless  objects,  real  and  near  us  too,  but  which, 
only  for  want  of  a  suitable  medium,  we  do  not  apprehend.  As  for 
those  who  believe  the  Scriptures,  as  well  as  the  power  of  God,  they 
must  acknowledge  that  there  is  another  world,  and  that  there  are  agents 
whose  influence  is  seldom  or  ever  perceived  by  us,  who  yet  have 
alliances  with  us,  and  are  concerned  in  our  affairs.  May  the  Father 
of  our  spirits  prepare  us  for  a  world  of  spirits  ! 

We  also  here  see  the  disadvantage  of  ignorance.  In  darkness  we 
easily  mistake  every  thing,  and  are  sure  to  magnify  whatever  we 
suspect  to  be  injurious.  What  therefore  we  deem  some  sprite  or 
monster,  upon  the  increase  of  light  subsides  into  a  stone,  or  root  of  a 
tree,  or  a  harmless  animal.  This  man's  perturbation  arose  from  his 
ignorance  j  as  soon  as  he  knew  the  truth  of  things,  as  soon  as  he 
saw  things  as  they  really  were,  he  was  tranquillized— and  is  not  this 
the  way  to  tranquillize  Christians  ?  Do  not  their  alarms  originate 
in  rheir  want  of  clearer  views  in  religion  ?  "  They  that  know  thy 
name  will  put  their  trust  in  thee ;  because  thou,  Lord,  hast  not  for- 
saken them  that  seek  thee."  They  that  "  know"  whom  they  have 
believed  will  be  "  persuaded  that  he  is  able  to  keep  that  which  they 
have  committed  to  him  against  that  day." 

And  how  safe  are  the  Lord's  people  even  in  the  midst  of  danger 

a  1Sua  fire  round  ahout  them-     He  is  the  shield  of  their  help 

and  the  sword  of  their  excellency,  and  their  enemies  shall  be  found 
liars  unto  them.     Let  us  ascertain  that  we  belong  to  him  ;  and  real- 


US  i        1  HEY  THAT  BE  WITH  US  ARE  MORE  THAN  THEY  THAT  BE  WITH 
THEM. 


JSSSnS^J^^  2hr  Gngaged  h13  hCart  t0  appr°ach  "nt°  ™  ? 

This  is  spoken,  if  not  immediately,  yet  ultimately  and  supremely 
of  him  to  whom  gave  all  the  prophets  witness. 

Observe  his  work— It  was  to  «  approach"  unto  God.  This  he  did 
as  a  man.  How  often  do  we  read  of  his  praying,  which,  with  him, 
was  never  any  thing  less  than  a  drawing  near  to  God.  But  he  is 
here  spoken  of  as  the  mediator,  and  in  the  character  of  the  High 
Priest  of  our  profession.  This  was  precisely  the  priest's  business  of 
old  ;  it  was  to  approach  God  mediatorially.  Hence  says  God,  "  I 
will  be  sanctified  in  all  that  come  nigh  me."     So  when  the  persons 


DECEMBER  23.  333 

of  the  priests  are  spoken  of,  it  is  said  to  Aaron,  "  Whosoever  he  be 
of  thy  seed  in  their  generations  that  hath  any  blemish,  let  him  not 
approach  to  offer  the  bread  of  his  God.  For  whatsoever  man  he  be 
that  hath  a  blemish,  he  shall  not  approach."  I  dwell  not  here  on 
the  grounds  of  this  exclusion,  some  of  which  were  physical,  some 
moral,  some  typical;  but  remark  their  work,  to  "offer,"  to  "ap- 
proach." And  how  ?  If  the  high  priest  had  gone  into  the  holy  of 
holies,  where  God  resided  between  the  cherubim,  without  a  sacrifice, 
lie  would  have  rushed  upon  a  drawn  sword.  Therefore  he  first  slew 
the  victim,  and  then  took  the  blood  in  a  bason,  and  went  in  and 
sprinkled  the  mercy-seat,  and  burnt  incense ;  upon  which  he  came 
forth  and  blessed  the  people.  Thus  Jesus  entered  into  the  holy 
place,  there  to  appear  in  the  presence  of  God  for  us ;  not  without 
blood ;  and  not  with  the  blood  of  bulls,  and  of  goats,  but  with  his 
own  blood,  having  obtained  eternal  redemption.  There  he  entered, 
after  making  reconciliation  for  the  sins  of  the  people,  to  intercede 
for  us,  on  the  foundation  of  his  atonement,  and  from  tfience  to  com- 
mand the  blessing,  even  life  for  evermore,  on  the  Israel  of  God.  But 
there  was  this  difference  between  the  type  and  the  reality.  The 
high  priest  of  old  offered  for  his  own  sins,  as  well  as  for  those  of  the 
congregation.  But  Jesus  had  no  personal  guilt.  He  was  harmless, 
holy,  undefiled ;  and  therefore  he  only  bore  our  iniquity.  The  high 
priest  offered  oftentimes  the  same  sacrifices,  because  they  could  not 
make  the  comers  thereunto  perfect :  but  Jesus,  by  the  one  offering  up 
of  himself,  hath  perfected  for  ever  them  that  are  sanctified. 

For  the  accomplishment  of  this  work,  he  "  engaged  his  heart." 
Here  we  see  willingness.  His  undertaking  would  not  have  been 
accepted,  unless  it  had  been  voluntary.  But  he  was  not  constrained ; 
he  said,  Lo !  I  come  to  do  thy  will,  O  God.  I  delight  to  do  thy  will ; 
yea,  thy  law  is  within  my  heart.  The  engaging  of  his  heart  ex- 
presses the  strength  of  his  affection  and  the  firmness  of  his  deter- 
mination. The  latter  of  these  sprang  from  the  former,  and  served 
to  display  it.  Consider  what  he  had  to  endure  for  thirty-three  years 
as  a  man  of  sorrows ;  what  he  had  to  suffer  in  delivering  us  from  the 
wrath  to  come,  being  made  a  curse  for  us.  Yet  though  he  knew  all, 
he  turned  not  away  his  back :  yea,  as  his  tremendous  agony  drew 
near,  he  said,  "  I  have  a  baptism  to  be  baptized  with,  and  how  am  I 
straitened  till  it  be  accomplished!"  The  reason  was,  that  perfect 
love  casteth  out  fear.  Love  produces  courage,  even  in  the  fearful 
bird  and  the  timid  sheep.  They  will  attack  their  foe  to  defend  their 
young.  But  how  the  mother  ventures  and  hangs  regardless  of  danger 
over  the  infected  body  of  her  child.  Love  is  strong  as  death  ;  many 
waters  cannot  quench  love ;  neither  can  the  floods  drown  it.  But 
no  love  will  bear  a  comparison  with  his — "  the  love  of  Christ  passeth 
knowledge." 

And  Is  he  not  worthy  of  attention  ?  "  Who  is  this  that  engaged 
his  heart  to  approach  unto  me?  saith  the  Lord" — Who  indeed? 
"  He  is  a  wonder  to  all,  both  below  and  above."  Many  were  asto- 
nished at  him.  Many  treated  him  with  scorn.  He  was  to  the 
Jews  a  stumbling-block,  and  to  the  Greeks  foolishness.  Numbers 
do  not  feel  their  need  ot  him  though  he  is  the  way,  the  truth,  and 
the  life.  He  is  still  despised  and  rejected  of  men.  But  he  was  seen 
of  angels,  and  all  the  angels  of  God  worship  him.     They  find  no- 


334  DECEMBER  24. 

thing  in  the  annals  of  eternity  and  in  the  records  of  the  universe 
that  wilt  bear  a  comparison  with  his  sufferings  and  glory.  There- 
fore they  desire  to  look  into  these  things :  and  every  fresh  gaze  ex- 
cites them  to  exclaim  with  a  loud  voice,  "  Worthy  is  the  Lamb 
that  was  slain  to  receive  power,  and  riches,  and  wisdom,  and  strength, 
and  honour  and  glory,  and  blessing."  And  to  them  that  believe  he 
is  precious.  They  inquire  with  joy  and  praise,  "  Who  is  this  ?" 
And  they  can  return  an  answer  to  themselves — He  is  fairer  than 
the  children  of  men.  He  is  the  chief  of  ten  thousand.  He  is  alto- 
gether lovely.  He  is  the  consolation  of  Israel.  He  is  the  friend  of 
sinners.  He  is  the  benefactor  whose  heart  is  made  of  tenderness, 
whose  bowels  melt  with  love.  He  is  the  King  of  glory.  He  is 
Lord  of  all.  But  who  can  declare  his  generation.  No  one 
knoweth  the  Son  but  the  Father — He  views  him  with  infinite  com- 
placency. "  Behold,"  says  he,  "my  servant  whom  I  uphold ;  mine 
elect,  in  whom  my  soul  delighteth."  "Ask  of  me,  and  I  shall  give 
thee  the  heathen  for  thine  inheritance,  and  the  uttermost  parts  of  the 
earth  for  thy  possession."     "  He  hath  put  all  things  under  his  feet." 

The  question  may  be  asked  subordinately  with  regard  to  the 
Christian  as  well  as  with  regard  to  Christ.  There  is  a  connexion 
and  a  resemblance  between  them ;  and  they  also  are  for  signs  and 
for  wonders.  They  do  not  indeed  approach  God  in  a  way  of  atone- 
ment. The  work  is  done.  The  propitiation  has  been  made,  and 
we  have  only  to  plead  it :  the  righteousness  has  been  brought  in,  and 
we  have  only  to  submit  to  it.  He  opened  the  kingdom  of  heaven 
to  all  believers,  and  they  have  boldness  and  access  with  confidence 
by  the  faith  of  him.  And  this  is  their  duty,  their  privilege,  their 
character — they  draw  near  to  God ;  and  they  value  ordinances  as 
the  means  of  communion  with  him. 

For  each  of  them  has  engaged  his  heart  to  do  this.  And  it  is 
this  that  yields  him  pleasure  in  the  exercise  and  carries  him  through 
all  difficulties  and  discouragements — "  When  thou  saidst,  Seek  ye 
my  face  ;  my  heart  answered,  Thy  face  Lord  will  I  seek."  "  O  God, 
my  heart  is  fixed,  my  heart  is  fixed ;  I  will  sing  and  give  praise." 

But  "who  is  this  that  has  engaged  his  heart  to  approach  unto 
me  ?  saith  the  Lord."  A  creature  once  far  off,  but  now  made  nigh 
by  the  blood  of  Christ:  once  regardless  of  the  things  that  be- 
longed to  his  peace,  now  seeking  first  the  kingdom  of  God  and  his 
righteousness.  The  subject  of  an  internal  welfare  ;  the  flesh  lust- 
ing against  the  Spirit,  and  the  Spirit  against  the  flesh.  The  bearer 
of  many  afflictions.  The  scorn  of  the  world.  The  most  excellent 
and  important  creature  upon  earth.  The  heir  of  glory.  The  dig- 
nitary of  eternity.  "  What !  know  ye  not  that  the  saints  shall 
judge  angels  ?" 


December  24.— "And  walk  in  love,  as  Christ  also  hath  loved  us."— Ephes. 

The  admonition  supposes  a  relative  character.  Various  are  the 
beings  towards  whom  our  love  is  to  be  exercised.  God  takes  care 
for  oxen,  and  hears  the  young  ravens  that  cry  :  and  a  merciful  man 
regardetn  the  life  of  his  beast,  and  feels  a  tenderness  even  towards 
all  the  orders  of  creatures  below  his  own  nature.     But  we  are  ex- 


DECEMBER  24.  335 

pressly  required  to  love  our  neighbour ;  and,  according  to  our  Savi- 
our's own  explanation  in  the  parable,  every  one  is  our  neighbour 
who  needs  our  aid,  and  is  placed  within  the  reach  of  our  kindness. 
We  are  therefore  to  love  our  enemies ;  not  indeed  with  a  love  of 
esteem  and  complacency,  which  would  be  impossible,  but  with  a 
love  of  benevolence  and  beneficence  ;  blessing  them  that  curse  us, 
doing  good  to  them  that  hate  us,  and  praying  for  them  that  despite- 
fully  use  and  persecute  us.  We  are  also  to  love  sinners,  not  their 
sins  but  their  souls,  having  compassion,  and  endeavouring  to  save, 
pulling  them  out  of  the  fire.  None  indeed  have  such  claims  upon 
our  pity  and  compassion  as  those  who  were  ready  to  perish  for  ever ; 
obstruction  and  misery  are  in  their  paths.  But  while,  as  we  have 
opportunity,  we  do  good  unto  all  men,  we  are  especially  to  remem- 
ber them  that  are  of  the  household  of  faith.  These  are  related  to 
us  by  grace :  these  are  one  with  us  by  spiritual  and  everlasting 
unions.  These  have  peculiar  titles  to  our  affection — These  we  are 
to  love  out  of  a  pure  heart  fervently  :  to  love  as  brethren. 

For  how  is  this  affection  to  be  exercised  ?  We  are  to  "  walk  in 
it."  The  term  intends  not  only  activeness  and  progression,  but  in- 
fluence and  prevalence.  When  we  say  a  man  is  in  liquor,  or  in  a 
passion  we  mean  to  say  that  it  has  the  possession  and  the  command 
of  him.  We  read  of  "  walking  in  pride ;"  and  we  understand  by  is 
a  man's  feeling  and  behaving  vainly  and  haughtily  on  all  occasions, 
and  in  all  circumstances.  The  first  Christians  "walked  in  the  fear 
of  the  Lord,  and  in  the  comforts  of  the  Holy  Ghost :"  the  fear  and 
the  comfort  distinguished,  governed,  and  absorbed  them.  Walking 
in  love,  therefore,  intimates  the  importance  of  this  disposition,  and 
that  we  should  not  be  satisfied  with  an  ordinary  measure  of  it.  We 
are  not  to  have  love  in  us,  but  to  be  in  love;  to  walk  in  love.  It  is  to 
be  our  element,  our  actuating  principle.  It  is  only  in  proportion  as 
this  prevails  that  our  religion  can  prosper.  This  is  the  fulfilling  of  the 
law.  This  is  the  end  of  the  gospel  commandment.  It  is  the  bond  of 
perfectness — Therefore  "  let  all  your  things  be  done  with  charity." 

And  how  is  it  enforced  ?  "  Walk  in  love,  as  Christ  also  hath 
loved  us."  Does  the  Apostle  mean  to  make  the  love  of  Christ  our 
model  ?  or  our  motive  ?  or  both  ?     Unquestionably  both. 

He  means  to  make  it  our  model,  and  to  say  that  we  are  to  love 
others  in  the  same  way  he  loved  us.  Our  love  cannot  indeed  equal 
his  ;  but  it  may,  it  must  resemble  it :  not  indeed  in  all  its  acts  and 
qualities,  but  in  its  source  and  nature.  He  loved  us  really,  and 
we  must  love  not  in  word  and  in  tongue,  but  in  deed  and  in 
truth.  He  loved  us  expensively  ;  so  that  when  rich,  for  our  sakes 
he  became  poor,  made  himself  of  no  reputation,  and  was  obedient 
unto  death,  even  the  death  of  the  cross.  And  are  we  to  shun  self- 
denial?  And  to  make  no  sacrifices?  "Hereby  perceive  we  the 
love  of  God,  because  he  laid  down  his  life  for  us  :  and  we  ought  to 
lay  down  our  lives  for  the  brethren."  His  love  is  constant  and  un- 
changeable ;  and  we  are  to  continue  in  his  love,  and  never  to  grow 
weary  in  well-doing. 

He  means  also  to  make  it  our  motive,  and  to  say,  that  as  he  has 
loved  us  we  are  to  walk  in  love,  in  consequence  of  this,  and  because 
of  this.  The  Apostle  does  not  argue  from  fear,  or  mercenariness, 
or  even  the  allowed  hope  of  reward  :  but  urges  a  consideration  the 


336  DECEMBER  25. 

most  pure  and  ingenuous ;  and  at  the  same  time  the  most  powerful, 
A  motive  strong  as  death,  and  which  many  waters  could  not  quench, 
A  motive  whose  efficiency  he  had  himself  experienced,  and  which 
had  served  to  animate  him  in  every  duty,  and  enabled  him  to  take 
pleasure  in  every  suffering  for  Christ's  sake — "  For  the  love  of 
Christ,"  says  he  "constraineth  us."  He  therefore  could  not  enforce 
even  a  relative  duty  without  a  reference  to  a  motive  so  tender  and 
efficient :  "  Husbands,  love  your  wives,  even  as  Christ  also  loved 
the  Church,  and  gave  himself  for  it — " 

— "  O  bleeding  Calvary ! 
The  true  morality  is  love  of  thee." 

And  here  we  may  see  that  the  difference  between  a  mere  moral 
preacher  and  an  evangelical  preacher  is,  not  that  the  moral  preacher 
enforces  good  works,  and  the  evangelical  preacher  does  not ;  for  the 
latter  enforces  them  as  much  as  the  former.  But  it  lies  here — Both 
admonish  and  exhort;  but  the  one  waters  dead  plants,  and  the 
other  living  ones.  The  one  makes  the  tree  good,  that  the  fruit  may 
be  good — while  the  other  is  seeking  to  gather  grapes  from  thorns  and 
figs  from  thistles.  The  doctrines  and  the  duties ;  the  holiness  and 
the  grace  of  the  Gospel,  never  are  found  separate. 


Decemrer  25.—"  But  thou,  Beth-lehem  Ephratah,  though  thou  be  little  among 
the  thousands  of  Judah,  yet  out  of  thee  shall  he  come  forth  unto  me  that  is  to 
be  ruler  in  Israel ;  whose  goings  forth  have  been  from  of  old,  from  everlast- 
ing."—Micah  v.  2. 

Some  persons  derive  honour  from  the  place  in  which  they  were 
born  ;  others  confer  celebrity  upon  it.  How  many  places  strove  for 
the  honour  of  Homer's  birth.  The  late  emperor  of  France,  while 
besieging  Mantua  in  Italy,  exempted  a  small  neighbouring  village 
from  all  exactions,  in  honour  of  Virgil,  whose  birthplace  it  was  sup- 
posed to  be.  Nothing  can  ennoble  the  Lord  Jesus  ;  but  he  dignifies 
every  thing  in  connexion  with  him.  Capernaum  was  an  insignifi- 
cant fishing  town :  yet,  because  he  frequently  resided  and  preached 
in  it,  it  was  exalted  unto  heaven.  Beth-lehem  was  not  remarkable 
for  its  buildings,  or  commerce,  or  the  number  of  its  inhabitants,  or 
fame  of  any  kind.  Thus  it  was  "  little  among  the  thousands  of 
Judah."  But  it  was  aggrandized  and  immortalized  by  an  event  that 
fixed  upon  it  the  eye  of  inspiration,  that  drew  towards  it  in  the  ful- 
ness of  time  a  multitude  of  the  heavenly  host,  and  has  rendered  it 
dear  and  memorable  to  the  Church  for  ever — the  nativity  of  the 
Messiah.  "  Out  of  thee  shall  he  come  forth  unto  me  that  is  to  be  ' 
ruler  in  Israel,  whose  goings  forth  have  been  from  of  old,  from 
everlasting." 

Let  this  teach  us  not  to  call  any  thing  common  or  unclean.  Let 
us  guard  against  those  prejudices  which  are  derived  from  worldly 
grandeur  and  glory.  Jesus  was  not  born  in  Rome,  or  in  Jerusalem; 
but,  in  accordance  with  all  the  circumstances  of  his  abasement,  in  a 
small  and  obscure  village.  And  Joseph  the  saviour  of  Egypt  was 
taken  from  prison ;  and  Moses  the  king  in  Jeshurun  from  the  ark 
of  bulrushes ;  and  David  the  great  from  the  sheepfold.  The  world 
was  evangelized  by  fishermen  from  the  lake  of  Galilee.  And  Jesus 
said,  "  I  thank  thee,  O  Father,  Lord  of  heaven  and  earth,  because 


DECEMBER  25.  337 

vhou  hast  hid  these  things  from  the  wise  and  prudent,  and  hast 
revealed  them  unto  babes.  Even  so,  Father  :  for  so  it  seemed  good 
in  thy  sight."  "  Base  things  of  the  world,  and  things  which  are 
despised,  hath  God  chosen,  yea,  and  things  which  are  not  to 
bring  to  nought  things  that  are  :  that  no  flesh  should  glory  in  his 
presence." 

When  Herod  inquired  of  the  chief  priests  and  scribes  where  Christ 
should  be  born,  they  answered,  In  Beth-lehem  of  Judea.  When  it 
was  rumoured  that  he  came  out  of  Galilee?  his  enemies  immediately 
said,  "  Christ  cometh  of  the  seed  of  David,  and  out  of  the  town  of 
Beth-lehem,  where  David  was."  Thus  the  place  of  his  birth  was 
not  only  fixed,  but  fully  known.  Yet  what  could  be  so  unlikely  as 
the  accomplishment  of  the  prophecy  which  had  raised  this  expecta- 
tion ?  When  Mary  conceived,  there  was  not  the  least  probability 
of  her  being  delivered  at  Beth-lehem — She  was  in  Galilee,  living 
at  Nazareth.  But  Augustus  issues  a  decree  that  all  the  world  should 
be  taxed.  This  required  not  only  that  a  certain  tribute  should  be 
paid,  but  that  every  man  should  go  to  his  own  city  to  be  enrolled. 
Hence  Joseph  went  up  to  Beth-lehem,  and  Mary  his  espoused  wife 
accompanied  him,  being  great  with  child.  "  And  so  it  was,  that, 
while  they  were  there,  the  days  were  accomplished  that  she  should 
be  delivered.  And  she  brought  forth  her  first-born  son,  and  wrapped 
him  in  swaddling  clothes,  and  laid  him  in  a  manger ;  because  there 
was  no  room  for  them  in  the  inn."  There  is  always  something 
wonderful  in  the  works  of  God.  We  frequently  prescribe  a  course 
for  him,  or  we  expect  him  to  move  in  a  particular  direction  :  but  he 
brings  the  blind  by  a  way  that  they  knew  not ;  and  leads  them  in 
paths  which  they  have  not  known.  While  we  think  he  is  doing 
nothing,  and  his  promise  seems  to  fail  for  evermore,  his  arrange- 
ments are  formed,  his  agents  are  in  motion,  his  designs  are  fulfilled, 
and  Ave  exclaim,  "  What  hath  God  wrought !  Let  us  trust  and  not 
teach  him ;  and  whenever  he  has  spoken,  believe,  that  if  heaven  and 
earth  should  pass  away,  his  word  will  not  fail." 

"  Shall  he  come  forth  unto  me  !" — as  if  he  called  him  and  he 
came.  And  he  did  call  him :  and  he  said,  "  I  came  down  from 
heaven,  not  to  do  mine  own  will,  but  the  will  of  him  that  sent  me." 
He  had  to  act  with  God,  and  for  him  ;  to  show  forth  his  righteous- 
ness, to  vindicate  his  law,  to  make  reconciliation  for  the  sins  of  his 
people,  to  glorify  him  on  the  earth,  and  to  finish  the  work  which  he 
gave  him  to  do.  Therefore  God  calls  him  "  my  shepherd."  There- 
fore he  says,  "  I  have  laid  help  on  one  that  is  mighty  j  I  have 
exalted  one  chosen  out  of  the  people." 

"  Who  shall  be  ruler  in  Israel  ?"  He  came  into  the  world  to  save 
sinners ;  but  he  is  a  prince  as  well  as  a  Saviour.  His  outward  cir- 
cumstances at  his  birth,  and  all  through  life,  seemed  to  bespeak  any 
thing  rather  than  royal  dominion.  Yet  in  this  estate  he  was  previ- 
ously announced  :  "  Behold,  my  king  cometh  unto  thee  :  he  is  just, 
and  having  salvation  ;  lowly,  and  riding  upon  an  ass,  and  a  colt  the 
foal  of  an  ass."  And  the  elements,  and  all  creatures,  were  at  his 
sovereign  control.  The  winds  and  the  waves,  diseases,  death,  and 
devils  obeyed  him.  He  called  Zaccheus,  and  he  came  down  and 
received  him  joyfully.  He  said  to  the  sons  of  Zebedee,  as  they  were 
fishing,  and  to  Matthew  as  he  was  sitting  at  the  receipt  of  custom, 

29 


338  DECEMBER  26, 

Follow  me  ;  and  they  arose,  and,  forsaking  all,  followed  him.  u  Art 
thou  a  king,  then  ?"  said  Pilate.  He  answered,  "lama  king.  But 
my  kingdom  is  not  of  this  world — Then  would  my  servants  fight — 
But  now  my  kingdom  is  not  from  hence."  The  government  of  all 
things  is  indeed  upon  his  shoulder,  and  he  rules  in  the  midst  of  his 
enemies,  and  makes  their  wrath  to  praise  him.  But  his  people  only 
are  in  a  proper  sense  his  subjects.  They  are  made  willing  in  the 
day  of  his  power,  and  from  knowledge  and  attachment  resign  them- 
selves to  his  empire  ;  and  he  not  only  reigns  over  them,  but  in  them, 
by  "  righteousness,  peace,  and  joy  in  the  Holy  Ghost." 

"  Whose  goings  forth  have  been  from  of  old,  from  everlasting." 
Surely  these  words  imply  and  express  an  existence  before  his  incar- 
nation, and  eternal  existence  too.  The  Evangelist  bears  the  same 
testimony  to  this  interesting  truth  :  "  In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  the  Word  was  God.  All  things 
were  made  by  him ;  and  without  him  was  not  any  thing  made  that 
was  made."  The  Apostle  also  says?  "  He  is" — not  he  was  ;  "  he  is 
before  all  things,  and  by  him  all  things  exist." — It  was  "  the  Spirit 
of  Christ"  that  spake  in  the  prophets.  It  was  Christ  the  Israelites 
tempted.  It  was  the  reproach  of  Christ  that  Moses  prized.  He 
appeared  in  a  human  form  to  Joshua  and  to  the  patriarchs.  But 
"  of  old"  is  not  "  from  everlasting."  Who  can  tell  what  he  did  be- 
fore time  had  begun  to  roll  ?  We  know  that  he  had  a  glory  with 
the  Father  before  the  world  was.     We  know — 

"^His  busy  thoughts  at  first, 
On  their  salvation  ran  ; 
Ere  sin  was  forin'd,  or  Adam's  dust 
Was  fashion'd  to  a  man." 

One  remark  results  from  all  this.  We  see  what  a  wonderful 
character  the  Redeemer  is,  and  how  constantly  the  sacred  writers 
combine  together  his  greatness  and  his  abasement.  Thus  here, 
while  we  see  him  born  in  Beth-lehem,  we  behold  him  the  king  of 
glory,  whose  goings  forth  were  from  of  old,  from  everlasting.  It  is 
his  greatness  that  displays  his  goodness.  He  loved  us,  and  gave 
himself  for  us.  He  is  a  man  of  sorrows,  but  it  was  because  the 
children  were  partakers  of  flesh  and  blood  that  he  likewise  took  part 
of  the  same.  He  made  himself  of  no  reputation,  and  became 
obedient  unto  death,  even  the  death  of  the  cross.  Ah  !  Christians, 
what  you  have  witnessed  to-day  will  not  detract  from  his  glory  in 
your  regards.  You  "  know  the  principle  of  all  this  humiliation." 
You  know  "  the  grace  of  our  Lord  Jesus  Christ ;  how,  that  though 
he  was  rich,  yet  for  your  sakes  he  became  poor,  that  you  through  his 
poverty  might  be  rich." 


December  26.—"  The  consolation  of  Israel."— Luke  ii.  25. 

Let  us  justify  this  character  of  the  Messiah. 

And  here  to  what  shall  we  appeal  ?  To  the  language  of  prophecy  1 
Whenever  the  prophets  would  comfort  the  Jews  they  always  led 
them  to  his  coming  and  his  kingdom.  Witness  Isaiah  :  "  O  Zion, 
that  bringest  good  tidings,  get  thee  up  into  the  high  mountain; 
O  Jerusalem,  that  bringest  good  tidings,  lift  up  thy  voice  with 
strength  j  lift  it  up,  be  not  afraid  j  say  unto  the  cities  of  Judah, 


DECEMBER  26.  339 

Behold  your  God!     Behold,  the  Lord  God  will  come  with  strong 
hand,  and  his  arm  shall  rule  for  him  :  behold,  his  reward    s  wkh 
to  *l      u  n°rk  b.efor?hilQ-     He  shall  feed  his  flock  1  ke  a  shep 
herd:  he  shall  gather  the  lambs  with  his  arm,  and  ca^v them  m 
his  bosom,  and  shall  gently  lead  those  that  are  with  youn  J''     W 
ness  Zechanah  :  <  Rejoice  greatly,  O  daughter  of  Zion  ^shouV  O 

just,  and  having  salvation  ;  lowly,  and  riding  upon  an  ass  and 
upon  a  colt  the  foal  of  an  ass."  'witness  Malachi :  «  Un  o  vou 
hat  fear  my  name  shall  the  Sun  of  righteousness  arise  with  iJal- 

£f l^TnlV^JVhi\S°r0r^and  g-wupas  calve  of 
me  stall      And  ye  shall  tread  down  the  wicked ;  for  thev  shall  be 

Or  shall  we  appeal  to  the  experience  of  Old  Testament  saints? 

Abraham  rejoiced  to  see  his  day.  Moses  esteemed Ihi ;  rep  oach 
peater  riches  than  the  treasures  of  Egypt.  Job's  solace  was  «  I 
know  that  m    r  d  liveth>„     Dav.yPat  tl^e°blh^n  e0f7e  'cribr 

ng  him  said,  «  My  heart  is  inditing  a  good  matter  :°I  speak  of  the 
things  which  I  have  made  touching  till  King:  my  tongue  is  1p 
pen  of  a  ready  writer."  And  what  laid  the  angel  o7the  Lord  to  the 
shepherds?  "Fear  not:  for,  behold,  I  bring  you  good  ndinl  of 
great  joy  which  shall  be  to' all  people:  for&un? ^ is  born  th^ 
day,  in  the  city  of  David  a  Saviour,  who  is  Christ  the  Lord.™ 

That  he  considered  himself  as  the  owner  of  this  title  and  as 
deserving  it,  is  undeniable,  from  the  gracious  words  which  proceeded 
out  of  his  lips.  «  The  Spirit  of  the  Lord  is  upon  me  because  he 
hath  anointed  me  to  preach  the  gospel  to  the  poor ;  he  hath sen m 
to  heal  the  brokenhearted,  to  preach  deliverance  to  the  captivl  a™d 
recovering  of  sight  to  the  blind,  to  set  at  liberty  them  that  are  bruised 
to  preach  the  acceptable  yearV  the  Lord.''  «  Come  unto  me  all 
ye  that  labour  and  are  heavy  laden,  and  I  will  give  you  rest  ™  «  In 

Sf"    '  "aT  PeaCe'"  ,     \wiKn0i  leave  *™  comfort?    s:  I  w 
come.       «  And  ve  now  therefore  have  sorrow  :  but  I  will  see  vo, 
again,  and  your  neart  shall  rejoice,  and  your  joy  no  man  taketh  frZ 

Chtirpi  7hm«wlS  he/egarded  in  the  first  and  purest  age  of  the 
wlnM  7Vh°m  havinS>"  says  Peter,  « not  seen,  y?  love  in 
whom,  though  now  ye  see  him  not,  yet  believm*  ve  reioice  wi  h 
joy  unspeakable  and  full  of  glory."  ^nd  says  Pa'ul «  $ fiZ 
God  through  our  Lord  Jesus  Christ,  by  whom  we  have  now  received 
the  atonement."  He  makes  it  one  part  of  the  charactPr  of  IS 
circumcision  that  they  -  rejoice  in  Christ  Jesus  »     Yea  he ^s 

T£httV*mtY  1 [t  .  7  Pr0test  ^  y°ur  ^'^S  'vhich  Aave 
in  Christ  Jesus  our  Lord,  I  die  daily."  It  would  bl  easv  to  show 
from  additional  passages  how  the  first  Christians,  taught  bv  inspired 

evpr  S/Jf ^  *]rYS  and  only  t0  him  for  consolltb^n  Xt 
ever  circumstances  they  were  found. 

And  need  we  wonder  at  this?     What  is  hp?     W™r  a^    *u 
STo°™0/  'TtSr?'"'    IS  ^  nofa^ng-pt:^   hhe 

wTrs  inld^ * &  °%S:ZlTo/mrTj3T  f  A  fCT  °f 
ness?    A  liglu  in  darkness?  The  robe  of  righteous- 


340  DECEMBER  27. 

These  representations  are  indeed  very  figurative,  but  they  are 
derived  from  reality.  And  he  for  whom  Simeon  waited,  more  than 
embodies  them  all—"  The  consolation  of  Israel."  Let  me  glance 
at  four  things  in  particular,  concerning  which,  if  he  be  not  our  hope, 
we  are  hopeless. 

What  can  I  do  with  my  guilt  without  him  ?  I  cannot  deny  that 
I  am  a  sinner ;  but  the  soul  that  sinneth  it  shall  die.  Cursed  is 
every  one  that  continueth  not  in  all  things  written  in  the  book  of 
the  law  to  do  them.  And  what  does  this  curse  include  ?  It  is  a 
fearful  thing  to  fall  into  the  hands  of  the  living  God.  Who  can 
relieve  and  comfort  me  here  but  he  who  said,  Deliver  from  going 
down  into  the  pit,  I  have  found  a  ransom  ?  Who  bare  our  sin  in 
his  own  body  on  the  tree,  and  made  peace  by  the  blood  of  his  cross  ? 

What  can  I  do  with  my  depravity  without  him  ?  For  I  am  not 
only  guilty — my  understanding  is  darkened,  my  will  is  rebellious, 
my  affections  are  earthly  and  sensual — I  feel  my  weakness — yea,  my 
very  heart  is  alienated  from  the  life  of  God.  And  to  whom  can  I 
apply  but  to  him  who  is  wisdom  and  sanctification,  as  well  as  right- 
eousness and  redemption  ?  He  says,  My  grace  is  sufficient  for  thee  : 
my  strength  is  made  perfect  in  weakness.  The  Spirit  of  life  in 
Christ  Jesus  makes  us  free  from  the  law  of  sin  and  death. 

What  can  I  do  without  him  in  trouble  ?  But  this  man  is  the 
peace  when  the  Assyrian  cometh  into  the  land.  This  brother  is 
born  for  adversity. 

What  can  I  do  without  him  in  death  ?  But  he  can  support  and 
comfort  me  when  every  other  support  and  comfort  must  fail.  Ah  \ 
says  Simeon,  "  Now  lettest  thou  thy  servant  depart  in  peace,  for 
mine  eyes  have  seen  thy  salvation." 

"  Jesus,  the  vision  of  thy  face 

Hath  overpowering  charms  ; 
Scarce  shall  I  feel  death's  cold  embrace 

If  Christ  be  in  my  arms." 


December  27.— "The  consolation  of  Israel."— Luke  ii.  25. 

Let  us  improve  this  character  of  the  Messiah.  If  he  be  the 
consolation  of  Israel — 

It  reminds  us  of  the  state  of  those  who,  as  the  Apostle  says?  "  are 
without  Christ."  They  are  lying  in  Avickedness ;  the  victims  of 
guilt  and  depravity  ;  abandoned  to  the  miseries  of  life  ;  and  all  their 
lifetime  subject  to  bondage  through  fear  of  death.  They  feel  their 
disease  in  many  of  its  effects,  though  not  in  all :  but  there  is  no 
balm  of  Gilead,  no  physician  there.  They  have  recourse  to  the 
most  painful  pilgrimages,  and  privations,  and  tortures,  to  obtain 
ease  and  hope,  but  amidst  doubt  and  suspicion,  lies  are  their  refuge  ; 
the  way  of  peace  have  they  not  known ;  destruction  and  misery  are 
in  their  paths — And  are  they  bone  of  our  bone,  and  flesh  of  our 
flesh  ?  And  do  we  not  pity  them  ?  Do  we  not  pray  for  them  ? 
And  while  we  pray  that  his  way  may  be  known  on  earth,  his  sav- 
ing health  among  all  nations,  do  we  not  evince  by  our  exertions 
and  sacrifices,  that  our  prayers  are  not  hypocrisy  or  formality  ?  For 
we  have  the  communication  of  this  knowledge  in  our  power. 

The  character  invites  sinners  to  come  to  him.     While  you  neglect 


DECEMBER  27.  341 

him  you  are  only  observing  lying  vanities,  and  forsaking  your  own 
mercy.  frothing  can  supply  the  place  of  the  consolation  of  Israel 
Suppose  you  prosper  in  the  world,  the  abundance  you  possess  cannot 
ease  the  conscience,  or  fill  the  wishes  of  the  mind.  You  ffrasp  at 
substance,  but  seize  only  vanity.  Even  in  laughter  the  heart  is  sor- 
rowful and  the  end  of  that  mirth  is  heaviness.  But  what  will  vou 
do  in  the  day  of  adversity  ?  And  how  soon  may  this  come  upon 
you?  How  mortal  are  your  connexions?  What  is  your  health'? 
What  is  your  life  ?  You  are  now  dreaming,  but  how  will  it  be  with 
you  when  you  wake  ? 

"  O  ye  gay  dreamers  of  gay  dreams, 
How  will  you  weather  an  eternal  night, 
Where  such  expedients  fail  V 

What  a  mercy  that  you  can  yet  hear  the  sound  of  consolation ' 
Here  is  a  Comforter  at  hand,  able,  willing  to  succour  you  Seek 
him,  and  ye  shall  find  rest  unto  your  souls. 

The  character  hails  those  who  have  found  him.  Thev  were  in- 
deed strangers  to  all  true  comfort  till  thev  acquainted  themselves  whh 
him  But  he  that  hath  the  Son  hath  fife.  They  are  now  the  W 
Piest  beings  in  the  world.  They  are  justified  from  wram  throul 
him.  In  his  righteousness  they  are  exalted.  They  rejoice  in  his 
salvation  :  and  can  leave  all  their  cares  in  his  hand"  If  the  Xonrl 
rages  without,  "their  minds  have  heaven  and  peace  within  »  Thev 
know  that  he  will  never  leave  them  nor  forsake  them ;  that  he  has 
S3^?.l  MV37  Statlm  Wllich  l1^  Can  be  found ;  tbat  he  is  now 
fetSr^.^  f°r  thdr  g00d  «  and  ™U  ™  wipe 
Buthow  does  the  title  reproach  those  who  backslide  from  him  ? 
rJt  }}f  ^mfinu  aVG  thu  !?ow  °f  Lebanon  which  cometh  from  the 
Zth!  V  fieJd  I  °T  !hali  ?*  cold  flowinS  waters  that  come  from 
Lord  fc  ^f0rsaken  £'  "  °  aeration,  see  ye  the  word  of  thS 
Lord.     Have  I  been  a  wilderness  unto  Israel  ?  a  land  of  darkness? 

™m  lw?  ILT  Pe°ple'  We  are  lords  ■  we  will  come  no  more 
lto^.  , Dld  h?  rl  rTemhev  thee  when  there  was  none  to 
pity  i    Did  he  not  de  iver  thee  when  there  was  none  to  help  ?    Did 

rf  life  1  n-n  m/Ke  r°a(l t0  hud1',  and  mrn  ^  feet  int0  Ae  path 
of  life?     Did  he  not  bring  thee  health  and  cure  after  trying  physi- 

ihfL   i  n°  VtUe  ?     Jt  WaS  a  t0Uchin^  expostulation  he  addressed  to 

»  Winini  n  many, »UrnAed  ,back'  and  walked  nomore  with  him; 
Will  ye  also  go  a  way  ?»  And  it  was  a  fine  reply ;  «  Lord,  to  whom 
shall  we  go?  Thou  hast  the  words  of  eternal  life."  We  shoSS 
only  be  losers  by  any  exchange  we  could  make. 
Kp  ™J?  ^iK  ■  substitute  for  him  ?  The  backslider  in  heart  shall 
mmil^1^  hVS  ow*ways-  If  a  fear  of  reproach  or  persecution 
of  cLIZZ    *V  fr°m  Ch,nSt5  y°,U  may  feel  sucb  reflectiorTand  terror 

the  S  T6f  tK  TY  ^  ^°U  l0ng  f0r  him  even  in  a  Prison>  or  at 
me  stake.     If  the  love  of  gain  tempts  you,  you  may  get  the  worldly 

nance  Z  fT  Seek  after', but  Y™  will  lose  the  liglt  of  his  counte* 
tfESti™  tGi?Y  °f  V)Sf-  Vatl0n<  Whatever  you  lean  upon  instead 
trnl  gv  him  wU1  fall  you'  and  Pierce  y°u  trough  with  many 
sorrows.     Yes,  we  must  learn  by  what  we  suffer,  as  well  as  by  what 

11  TJOy'  ia V-  .  ls,  THE  consolation  of  Israel.  "A  voice  was 
Heard  upon  the  high  places,  weeping  and  supplications  of  the  children 

29* 


342  DECEMBER  28. 

of  Israel :  for  they  have  perverted  their  way,  and  they  have  forgotten 
the  Lord  their  God.  Return,  ye  backsliding  children,  and  I  will 
heal  your  backslidings.  Behold,  we  come  unto  thee ;  for  thou  art 
the  Lord  our  God.  Truly  in  vain  is  salvation  hoped  for  from  the 
hills,  and  from  the  multitude  of  mountains :  truly  in  the  Lord  our 
God  is  the  salvation  of  Israel." 


December  28. — "  In  all  things  it  behoved  him  to  be  made  like  unto  his  breth- 
ren, that  he  might  be  a  merciful  and  faithful  High  Priest  in  things  pertaining 
to  God." — Hebrews  ii.  17. 

There  is  indeed  one  exception.  It  regards  the  purity  of  his  nature. 
This  was  indispensable,  and  therefore  the  Scripture  abundantly  con- 
firms it,  telling  us  that  he  was  "  the  Holy  One  of  God,"  that  "  he 
did  no  sin;"  that  "in  him  was  no  sin."  And  our  Apostle  is  not 
forgetful  of  it  in  the  connexion  before  us:  "he  was  in  all  points 
tempted  like  as  we  are,  yet  without  sin." 

But  this  exception  being  made,  the  conformity  between  him  and 
his  brethren  is  universal  and  complete  ;  if  there  be  any  difference  it 
is  in  their  favour.  Are  they  partakers  "of  flesh  and  blood  ?"  "  He 
himself  likewise  also  took  part  of  the  same."  "Both  he  that  sanc- 
tifieth  and  they  who  are  sanctified  are  all  of  one  :  for  which  cause 
he  is  not  ashamed  to  call  them  brethren."  Are  they  poor?  He 
had  not  where  to  lay  his  head.  Are  they  reviled?  "Reproach," 
says  he,  "  hath  broken  my  heart."  Does  the  adversary  assail  them  ? 
He  urged  him  to  the  vilest  crimes.  Do  they  complain  of  successless 
exertion?  He  said,  "I  have  laboured  in  vain,  I  have  spent  my 
strength  for  nought."  Have  they  irreligious  connexions?  "Neither 
did  his  own  brethren  also  believe  on  him."  Are  their  souls  vexed 
with  the  filthy  conversation  of  the  ungodly  ?  How  must  he  have 
been  grieved,  with  all  his  spiritual  susceptibilities,  when  he  saw  the 
transgressors  !  Have  they  before  them  the  trying  hour  of  death  ? 
He  knows  what  it  is  to  die;  and  in  the  days  of  his  flesh,  with  strong 
cryings  and  tears,  said,  "  Father,  if  it  be  possible,  let  this  cup  pass 
from  me ;  nevertheless,  not  my  will,  but  thine  be  done" — "  In  all 
things  he  was  made  like  unto  his  brethren." 

And  observe  the  expediency  of  the  dispensation.  "It  behoved  him." 
What,  could  not  they  be  admitted  to  favour  without  his  humiliation 
and  sufFering  ?  Was  it  only  proper  for  them  to  obtain  glory  by  his 
shame,  riches  by  his  penury,  healing  by  his  strokes,  and  lite  by  his 
dying  ?  Yes,  "  it  behoved  him,  for  whom  are  all  things,  and  by 
whom  are  all  things,  in  bringing  many  sons  unto  glory,  to  make  the 
captain  of  their  salvation  perfect  through  sufferings."  Is  then  neces- 
sity laid  upon  him  ?  Does  sovereignty  itself  submit  to  a  law  ? 
Do  unbounded  excellency  and  goodness  condescend  to  be  circum- 
scribed and  regulated  ?  And  can  we  who  are  not  our  own  complain 
if  we  are  under  restraints  ?  Are  we  to  dispense  with  those  rules  and 
decencies  which  have  been  established  for  the  safety  and  welfare  of 
society  ?  Order  is  essential  to  happiness.  It  is  allied  to  all  great- 
ness. It  is  "  heaven's  first  law."  God  himself  is  the  example  of  it : 
he  acts  by  rule.  He  does  not  tell  us  what  he  could  do,  but  what  it 
"became"  and  "  behoved"  him  to  do ;  and  that  he  does  it  not  because 
he  would,  but  because  it  seemed  good  in  his  sight.     Let  us  not  deny. 


DECEMBER  28.  343 

dispute,  or  doubt  the  expedience  of  this  economy,  because  we  are 
unable  to  perceive  all  the  reasons  upon  which  it  is  founded.  Let 
us  remember  how  limited  our  understanding  is  with  regard  to  every 
subject,  and  how  limited  therefore  it  must  be  when  it  would  explore 
the  proceedings  of  an  infinite  Being,  and  where  too,  that  Being  is 
engaged  in  his  highest  operations.  We  cannot  conclude  that  a 
course  is  right  because  a  man  adopts  it ;  yea,  the  very  reverse  is 
oftener  to  be  feared.  But  we  may  always  safely  infer  the  rectitude 
of  God's  conduct  from  the  perfection  of  his  nature.  But  if  he  has 
been  pleased  to  inform  us  expressly  that  whatever  difficulties,  owing 
to  our  ignorance,  may  now  attach  to  it,  the  plan  was,  he  himself 
being  judge,  proper  and  becoming  in  him  ;— surely  we  ought  to 

honour  him  with  our  confidence,  and  be  willing  to  walk  by  faith 

especially  too,  when  he  engages  to  explain  his  dealings  after  our 
state  of  trial  and  discipline  is  ended,  and — when  we  can  by  humble 
attention  and  prayer  discern  enough  to  convince  us  that  he  has 
abounded  towards  us  in  all  wisdom  and  prudence,  and  to  induce  us 
from  what  we  see  to  exclaim  with  regard  to  what  we  do  not  see,  "O 
the  depths  of  the  riches,  both  of  the  wisdom  and  knowledge  of 
God" — "  His  work  is  perfect." 

Let  us  therefore  remark  the  aim  and  design  of  this  peculiar  and 
expensive  constitution.  "  That  he  might  be  a  merciful  and  faithful 
high  priest  in  things  pertaining  to  God."  "  Things  pertaining  to 
God"  mean  the  concerns  of  his  mediation  ;  the  things  in  which  he 
was  to  act  with  God  for  us,  and  with  us  for  God.  Without  having 
our  nature  he  could  not  have  exercised  the  priesthood  at  all,  for  he 
would  have  had  nothing  to  offer,  and  a  priest  must  of  necessity 
have  somewhat  to  offer.  But  in  this  nature,  and  by  this  abasement 
and  sufferings,  he  was 

"  A  merciful"  High  Priest.  He  appeared  merciful.1^  He  knew 
that  nothing  could  be  done  unless  he  gained  for  himself  our  confi- 
dence, and  he  knew  how  hard  it  was  with  our  consciousness  and 
fears  to  gain  it.  He  therefore  said,  I  will  convince  them  of  my 
compassion,  and  show  them  that  I  prefer  their  salvation  to  my  own 
comfort  and  life.  I  will  go  and  dwell  among  them :  I  will  call 
them  to  behold  me  in  the  manger,  in  the  garden,  and  on  the  cross — 
Will  not  this  suffice  ? — He  was  made  merciful.  He  was  rendered 
capable  of  the  sympathy  which  can  only  flow  from  experience. 
He  only  that  has  been  a  stranger  knows  the  heart  of  a  stranger.  The 
most  humane  are  those  who  have  been  trained  to  feeling  in  the 
school  of  affliction.  The  fact  is  applied  to  him  :  "  In  that  he  him- 
self hath  suffered,  being  tempted,  he  is  able  to  succour  them  that 
are  tempted."  And  it  is  thus  we  are  encouraged  to  apply  to  him  in 
the  time  of  need :  for  though  he  be  passed  into  the  heavens,  we 
have  not  an  high  priest  who  cannot  be  touched  with  the  feeling  of 
our  infirmities. 

He  was  "  a  faithful"  High  Priest.  Faithful  to  what  ?  To  the 
prophecies,  promises,  types,  going  before?  He  said,  "Lo!  I  come: 
in  the  volume  of  the  book  it  is  written  of  me."  Faithful  to  his 
own  engagements?  He  turned  not  away  his  back;  but  as  the 
awful  scene  approached  he  said,  "  How  am  I  straitened  till  it  be  ac- 
complished !"  The  main  thing  is,  that  he  was  faithful  to  the  Divine 
interests ;  for  as  the  former  article  refer  to  us?  so  this  principally 


341  DECEMBER  29. 

refers  to  God.  He  was  the  mediator  between  God  and  man,  and 
had  to  maintain  his  honour,  as  well  as  to  secure  our  deliverance. 
Kindness  itself  may  be  mis-exercised  ;  absolute  mercy  may  not  only 
be  folly  and  weakness,  but  injustice,  injury,  cruelty.  Magistrates 
are  to  be  terrors  to  evil-doers,  as  well  as  a  praise  to  them  that  do 
well.  The  judge  is  to  be  not  only  merciful,  but  faithful;  and  while 
he  feels  for  the  criminal,  he  must  maintain  the  law,  though  he  may 
pass  the  sentence  with  tenderness  in  his  heart,  and  tears  in  his  eyes. 
Sinners  were  not  to  be  saved  as  if  they  had  not  been  guilty,  but  in 
a  way  that  should  remind  them  that  their  lives  were  given  back  to 
them  after  they  had  been  forfeited;  that  they  had  incurred  the  penalty 
of  the  law ;  that  this  penalty  was  founded  in  equity,  and  could  not 
be  dispensed  with  ;  and  therefore  that  our  Substitute  bore  it  in  his 
own  body  on  the  tree,  and  redeemed  us  from  the  curse  of  the  law; 
being  made  a  curse  for  us.  Thus  sin  is  condemned  in  the  flesh 
while  it  is  forgiven,  and  the  law  is  magnified  and  made  honourable 
while  the  offender  escapes.  Thus  mercy  and  truth  meet  together, 
righteousness  and  peace  kiss  each  other,  and  the  claims  of  rectitude 
as  well  as  clemency  are  provided  for,  while,  as  the  Apostle  adds, 
"  he  makes  reconciliation  for  the  sins  of  the  people." 


December  29. — "And  Joseph  brought  in  Jacon  his  father,  and  set  him  be- 
fore Pharaoh  :  and  Jacob  blessed  Pharaoh." — Gen.  xlvii.  7. 

It  was  an  affecting  hour  when  Jacob,  after  supposing  for  so  many 
years  that  his  son  was  dead,  and  devoured  by  wild  beasts,  received 
information  that  he  was  alive,  and  governor  over  all  the  land  of 
Egypt.  At  first  his  heart  fainted,  and  he  believed  it  not.  But  when 
he  had  not  only  heard  the  words  which  Joseph  had  spoken,  but  saw 
the  wagons  that  he  had  sent  to  fetch  him  down,  his  spirit  revived 
in  him,  and  he  said,  "  It  is  enough,  Joseph  my  son  is  yet  alive ;  I 
will  go  and  see  him  before  I  die." — He  soon  set  off.  But  the  journey 
was  formidable  to  him.  The  old  dislike  changes,  and  cleave  to 
places  to  which  they  have  been  accustomed.  He  therefore  travelled 
anxiously,  and  when  he  came  to  Beersheba  he  felt  alarmed.  But 
he  had  recourse  to  his  old  and  tried  relief,  prayer  :  "  and  God  spake 
to  him  in  the  visions  of  the  night,  and  said,  I  am  God,  the  God  of 
thy  father  :  fear  not  to  go  down  into  Egypt ;  for  I  will  there  make 
of  thee  a  great  nation.  I  will  go  down  with  thee  into  Egypt ;  and 
I  will  also  surely  bring  thee  up  again  :  and  Joseph  shall  put  his  hand 
upon  thine  eyes."  Three  interesting  presentations  followed  the 
execution  of  this  journey. 

The  presentation  of  Joseph  to  Jacob.  u  And  Joseph  made 
ready  his  chariot,  and  went  up  to  meet  Israel  his  father,  to  Goshen, 
and  presented  himself  unto  him  :  and  he  fell  on  his  neck,  and  wept 
on  his  neck  a  good  while."  Then  loosening  from  the  lengthened 
embrace  which  all  attempt  to  enlarge  upon  would  spoil ;  "  he  said 
unto  Joseph,  Now  let  me  die,  since  I  have  seen  thy  face,  because 
thou  art  yet  alive." 

The  presentation  of  his  brethren  to  Pharaoh.  "And  he  took 
some  of  his  brethren,  even  five  men,  and  presented  them  unto  Pha- 
raoh. And  Pharaoh  said  unto  his  brethren,  What  is  your  occupa- 
tion?   And  they  said  unto  Pharaoh,  Thy  servants  are  shepherds, 


DECEMBER  29.  345 

both  we,  and  also  our  father.  They  said  moreover,  unto  Pharaoh, 
For  to  sojourn  in  the  land  are  we  come ;  for  thy  servants  have  no 
pasture  for  their  flocks  ;  for  the  famine  is  sore  in  the  land  of  Canaan : 
now  therefore,  we  pray  thee,  let  thy  servants  dwell  in  the  land  of 
Goshen.  And  Pharaoh  spake  unto  Joseph,  saying,  Thy  father  and 
thy  brethren  are  come  unto  thee:  the  land  of  Egypt  is  before  thee; 
in  the  best  of  the  land  make  thy  father  and  brethren  to  dwell ;  in  the 
land  of  Goshen  let  them  dwell :  and  if  thou  knowest  any  men  of 
activity  among  them,  then  make  them  rulers  over  my  cattle." 
fc-  Tlie  presentation  of  Jacob  to  Pharaoh.  "  And  Joseph  brought 
in  Jacob  his  father,  and  set  him  before  Pharaoh."      Who  can 

Reflect  upon  this  event,  and  not  admire  the  wonder-working  Prov- 
idence of  God  in  bringing  it  to  pass  ?  All  this  was  foreseen  and 
fore  appointed  :  but  how  many  agencies  were  set  in  motion  to  pro- 
.  duce  the  result,  while  the  agents  themselves  were  unconscious  of  the 
bearing  of  their  respective  parts,  and  were  all  acting  separately  from 
each  other,  yet  all  working  together — till  at  last  all  the  discord  issu- 
ed in  the  finest  harmony  ;  and  these  were  the  strains  to  which  it  was 
attained :  "  He  hath  done  all  things  well."  I  will  bring  the  blind 
by  a  way  that  they  knew  not :  I  will  lead  them  in  paths  that  they 
have  not  known ;  I  will  make  darkness  light  before  them,  and  crook- 
ed things  straight.  These  things  will  I  do  unto  them,  and  not  for- 
sake them."  "Whoso  is  wise,  and  will  observe  these  things,  even 
they  shall  understand  the  loving  kindness  of  the  Lord."  Art  thou 
tempted  to  despondence  ?  Do  the  clouds  return  after  the  rain  ? 
Seest  thou  no  way  of  escape  ?  Do  means  fail  ?  Does  the  provi- 
dence of  God  seem  not  only  to  forget  but  oppose  the  promise  ?  See 
Joseph  the  slave,  the  prisoner,  lately  in  irons,  now  prime  minister 
of  a  powerful  and  learned  nation,  presenting  his  weather-beaten 
father,  whose  fears  are  now  dispelled,  and  every  hope  and  wish  of 
his  long-aching  heart  more  than  crowned  !  Is  any  thing  too  hard 
for  the  Lord  ?    At  evening  tide  it  shall  be  light. 

What  did  the  patriarch  on  this  occasion  ?  "  And  Jacob  blessed 
Pharaoh." — It  was  an  expression  of  salutation  towards  a  stranger. 
Good  men  are  not  to  be  uncivil  and  rude,  and  pass  this  off  as  since- 
rity and  faithfulness.  They  ought  to  be  the  most  genteel  people  upon 
earth  ;  for  they  ought  to  feel  in  disposition,  the  politeness — that  is, 
the  readiness  to  deny  themselves,  and  please  and  oblige  others, 
which  the  people  of  the  world  express  ceremoniously,  and  often  very 
falsely.  The  servant  of  the  Lord  is  to  be  "  gentle  towards  all  men." 
And  we  are  enjoined  to  be  "  courteous." — It  was  an  act  of  homage 
towards  a  sovereign,  whose  subject  he  now  was.  We  are  all  upon 
a  level  before  God :  but  religious  equality  is  not  to  be  carried  into 
our  relative  and  civil  concerns.  The  Scripture  supports  the  distinc- 
tions of  life,  and  calls  upon  us  to  "render  to  all  their  due;  honour  to 
whom  honour,  fear  to  whom  fear." — It  was  an  expression  of  grati- 
tude towards  a  benefactor,  who  had  promoted  his  son,  and  was  now 
willing  to  receive  all  his  relations,  and  provide  for  them  in  the  most 
fertile  region  of  his  empire.  The  grace  that  makes  us  humble, 
makes  us  thankful.  And  while  we  acknowledge  God  as  the  source 
of  all  good,  we  must  not  overlook  those  who  arc  the  mediums  of  it. — 
It  was  an  act  of  supplication  on  the  behalf  of  a  man  who,  however 
highly  exajted,  stood  in  need  of  the  favour  of  God.  Tie  less  is  blessed 


346  DECEMBER  30. 

of  the  greater.  And  Jacob  was  in  this  respect  greater  than  Pha- 
raoh— He  was  the  servant  of  the  Most  High  God — a  prophet  of  the 
Lord — and  who  had  obtained  the  name  of  Israel,  because  as  a  prince, 
he  had  power  with  God  as  well  as  with  man,  and  could  prevail.  He 
therefore  invokes  the  benediction  of  God  upon  him;  upon  his  person, 
upon  his  family,  upon  his  government,  upon  his  empire — thus  deli- 
cately and  inoffensively  leading  him  to  think  of  the  Supreme  Being, 
and  to  feel  his  dependance  upon  him.  What  is  a  palace  without 
the  blessing  of  God?     His  loving  kindness  is  better  than  life. 


December  30. — "And  Pharaoh  said  unto  Jacob,  How  old  art  thou?" — 
Gen.  xlvii.  8. 

We  may  consider  the  question  as  an  instance  of  condescension 
and  kindness  on  the  part  of  Pharaoh.  There  is  something  in  ma- 
jesty that  overawes  and  overpowers  those  who  have  been  brought  up 
remote  from  it.  Pharaoh  was  the  greatest  monarch  of  the  age,  and 
Jacob  had  been  a  plain  man,  dwelling  in  tents,  and  acquainted  only 
with  rustic  life  and  manners  ;  and  he  was  now  at  a  period  too  late 
to  acquire  new  modes  of  address.  A  true  nobleman  can  disembar- 
rass those  that  address  him,  and  inspire  them  with  decent  confi- 
dence, without  lowering  the  respect  they  entertain  for  him :  and  this 
is  very  much  done  by  seizing  something  with  which  the  inferior  is 
familiar,  and  in  which  he  feels  more  at  home.  Jacob  probably  dreaded 
this  interview  because  of  the  conversation ;  the  king  therefore  in- 
stantly begins  upon  his  age.  This  would  also  be  pleasing  to  Jacob. 
Old  people  love  to  talk  of  early  scenes,  and  of  things  they  saw  and 
heard  before  others  were  born.  Their  years  give  them  a  kind  of  dig- 
nity and  pre-eminence.  Years  have  in  all  countries  laid  a  founda- 
tion for  respect — "  Thou  shalt  rise  up  before  the  hoary  head,  and 
honour  the  face  of  the  old  man." 

But  let  the  preacher  bring  home  this  question,  especially  as  we  are 
so  near  the  end  of  another  year,  to  all  who  are  here  present.  We 
would  not  have  even  females  excluded.  In  this  quarter  indeed  we 
should  feel  an  impropriety  in  the  question  if  an  answer  were  to  be 
returned  aloud.  The  age  of  only  one  woman,  even  when  she  died, 
is  mentioned  in  the  Scripture — It  were  rude  to  pry  where  secrecy  is 
so  sacred.  Years  are  at  variance  with  personal  attraction  and  im- 
pression ;  and  many  dislike  to  be  reminded  of  the  failure  of  their  reign. 
But  if  by  dress  and  hired  tints  they  try  to  impose  upon  others,  can 
they  be  ignorant  themselves  ?  Know  they  not  the  real  lapse  of  their 
time  and  their  influence  ?  Let  them  therefore  be  concerned  to 
establish  an  empire  upon  something  more  solid  than  corporeal 
charms — Let  them  cultivate  the  mind;  let  them  adorn  the  heart 
and  life  with  the  graces  of  the  Holy  Spirit ;  let  them  abound  in 
good  works ;  let  them  with  Mary  choose  the  good  part  that  shall 
not  be  taken  away  from  them — Thus  they  will  descend  even  into 
the  vale  of  age  with  honour,  and  be  estimable  even  in  the  tomb. 

Allow  me  then  to  ask  each  of  you,  "  How  old  art  thou  ?"  It  is  a 
question  which  you  can  answer.  There  is  a  great  difference  be- 
tween looking  backward  and  looking  forward.  You  know  not  what 
a  day  may  bring  forth.  You  cannot  tell  how  long  you  have  to 
live — But  you  know  how  long  you  have  lived.    It  is  a  question  you 


DECEMBER  31.  347 

ought  to  answer.  There  is  nothing  of  more  importance  than  to 
know  how  you  stand  with  regard  to  the  progress  of  your  time. 
Time  is  your  most  valuable  possession.  Every  thing  depends  upon 
it;  and  once  gone  it  can  never  be  recalled.  Inquire  therefore  how 
much  of  it  is  gone  ;  and  how  much  of  it  probably  remains. 

The  days  of  our  years  are  threescore  years  and  ten.  Few  indeed 
reach  this  period.  But  this  is  the  general  limit.  And  beyond  it  no 
man  has  a  right  to  look.  Philip  Henry  therefore,  when  he  had 
entered  his  seventieth  year,  always  dated  his  letters,  "  The  year  of 
my  dying."  Yet  have  not  some  of  you  even  passed  this  period  1 
Are  not  others  near  it  ?  And  do  not  even  fifty,  forty  ?  thirty  years, 
make  an  awful  inroad  upon  the  measure  ?  Are  you  in  early  life  1 
You  think  perhaps  that  you  have  many  years  before  you,  during 
which  your  eye  will  see  good.  But  do  you  learn  this  from  Scrip- 
ture and  observation  ?  Do  not  both  these  tell  you  that  childhood 
and  youth  are  vanity  ?  Are  you  aged  ?  On  what  distance  are  you 
reckoning  before  you  reach  your  journey's  end  ?  Miles  ?  Furlongs  1 
Feet  ?  There  is  but  a  step  between  you  and  death.  Are  you  old 
in  sin  ?     Your  time  is  ending,  and  your  work  not  even  yet  begun. 

Here  the  question  assumes  a  spiritual  import.  Christians  are 
new  creatures.  They  are  born  again.  How  old  are  we  in  grace  ? 
We  have  lived  really  no  longer  than  we  have  lived  to  God,  a  life  of 
faith,  hope,  holiness,  and  love.  Where  then  are  we  in  the  Divine 
life  ?  What  are  we  in  the  family  of  God  ?  Are  we  little  children, 
or  young  men,  or  fathers  in  Christ  ? 

Christian  !  how  old  art  thou  ?  "  Old  enough  to  be  wiser  and 
better.  I  blush  to  think  how  great  my  advantages  have  been,  and 
how  I  have  misimproved  them.  How  long  have  I  been  in  the  best 
of  all  schools,  and  how  little  have  I  learned  1  Lord,  clothe  me  with 
humility.  Enable  me  to  present  thee  a  broken  heart  and  a  contrite 
spirit  which  thou  wilt  not  despise." 

"  What  have  I  done  for  him  that  died 

To  save  my  wretched  6oul  1 
How  have  my  follies  multiplied, 
Fast  as  my  minutes  roll." 

What  am  I  to  do  this  evening  ? 

"Lord,  with  this  guilty  heart  of  mine 

To  thy  dear  cross  I  flee  ; 
And  to  thy  grace  my  soul  resign, 

To  be  renewed  by  thee." 

Aged  Christian  !  What  says  your  answer  to  this  question  ?— 
Now  is  your  salvation  nearer  than  when  you  believed.  A  few 
more  descending  suns,  and  "  thy  sun  shall  no  more  go  down,  nei- 
ther shall  thy  moon  withdraw  herself;  for  God  shall  be  thine  ever- 
lasting light,  and  the  days  of  thy  sojourning  shall  be  ended." 


December  31.—"  And  Jacob  said  unto  Pharaoh,  The  days  of  the  years  of 
my  pilgrimage  are  an  hundred  and  thirty  years :  few  and  evil  have  the  day* 
of  the  years  of  my  life  been."— Gen.  xlvii.  9. 

There  is  something  very  simple  and  affecting  in  this  representa- 
tion. It  places  life  before  us  under  the  image  of  a  pilgrimage. 
Such  Jacob's  life  was  literally.  We  find  him  perpetually  changing 
his  residence.    He  never  occupied  a  mansion.     What  the  Apostle 


348  DECEMBER  31. 

says  of  Abraham  applies  also  to  Isaac  and  Jacob:  "By  faith  he 
sojourned  in  the  land  of  promise,  as  in  a  strange  country,  dwelling 
in  tabernacles  with  Isaac  and  Jacob,  the  heirs  with  him  of  the 
same  promise.  These  all  died  in  faith,  not  having  received  the 
promises,  but  having  seen  them  afar  off,  and  were  persuaded  of 
them,  and  embraced  them,  and  confessed  that  they  were  strangers 
and  pilgrims  on  the  earth.  For  they  that  say  such  things,  declare 
plainly  that  they  seek  a  country.  And  truly,  if  they  had  been 
mindful  of  that  country  from  whence  they  came  out,  they  might 
have  had  opportunity  to  have  returned.  But  now  they  desire  a  bet- 
ter country,  that  is,  an  heavenly  :  wherefore  God  is  not  ashamed  to 
be  called  their  God:  for  he  hath  prepared  for  them  a  city."  This 
fine  passage  shows  us  that  Jacob  was  a  pilgrim,  not  only  or  princi- 
pally because  of  his  outward  condition,  but  his  spiritual  experience. 
He  was  allied  to  another  and  a  nobler  world  by  birth,  by  his  posses- 
sions there,  and  by  his  advancement  towards  it. 

Life  indeed  is  a  pilgrimage,  even  naturally  considered.  We 
never  continue  in  one  stay.  We  pass  through  successive  periods  of 
being ;  through  days,  and  weeks,  and  years ;  through  infancy, 
youth,  manhood,  and  old  age  ;  and  then  we  go  down  to  the  grave. 
In  this  sense  none  are  residents  here;  all  are  travellers,  hastening 
the  way  of  all  the  earth. 

But  the  figure  is  more  strikingly  true,  if  taken  in  a  religious  sense. 
The  progression  we  have  just  mentioned  is  not  the  choice  or  wish 
of  the  multitude :  and  we  can  hardly  call  a  man  a  pilgrim  who  is 
driven  by  force,  and  carried  along  as  a  prisoner  or  a  captive ;  he 
only  deserves  the  name  who  has  an  object  in  view,  and  which  he  is 
anxious  to  attain,  and  towards  which  he  is  voluntarily  moving. 
Others  are  men  of  the  world," 

"  Their  hope  and  portion  lies  below, 
'Tis  all  the  happiness  they  know." 

But  the  Christian  has  his  "  conversation  in  heaven,"  and  can  say, 

"  What  others  value,  I  resign, 

Lord  'tis  enough  that  thou  art  mine : 

I  shall  behold  thy  blissful  face, 

And  stand  complete  in  righteousness." 

But  Jacob  attaches  to  his  pilgrimage  two  properties.  First,  bre- 
vity— "  Few  have  the  days  of  the  years  of  my  life  been."  Yet  he 
had  lived  one  hundred  and  thirty  years.  But  Isaac  had  lived  one 
hundred  and  eighty ;  and  Abraham  one  hundred  and  seventy-five, 
and  Terah  two  hundred  and  five.  And  what  were  these  ages  com- 
pared with  those  before  the  Flood  ?  And  what  were  those  com- 
pared with  eternity  !  Yet  this  properly  applies  much  stronger  to 
our  life  than  to  the  life  of  Jacob.  There  is  not  a  man  now  living 
who  expects  to  reach  one  hundred  and  thirty.  The  sacred  writers 
have  employed  every  image  importing  shortness  of  duration  to 
characterize  the  hastiness  of  our  continuance  here.  A  flood.  A 
tale.  A  vapour.  A  weaver's  shuttle.  An  eagle  pouncing  on  his 
prey.  What  is  it  then  when  compared  with  the  grand  purposes  of 
life — The  salvation  of  the  soul!  The  glorifying  of  God!  The 
serving  of  our  generation !  Surely  we  have  not  a  moment  to  lose ! 
And  as  in  a  letter,  if  the  paper  is  small,  and  we  have  much  to  write, 
we  write  closer,  so  let  us  learn  to  economize  and  improve  the 
remaining  moments  of  life. 


DECEMBER  31.  349 

The  second  is,  misery.  Not  only  "  few,"  but  "  evil,"  says  he 
"  have  the  days  of  the  years  of  my  life  been."  His  history  verifies 
the  assertion.  At  what  period  was  he  not  called  to  suffer,  'from  his 
early  leaving  his  father's  house  down  to  the  hour  when,  in  the  an- 
guish of  his  soul,  he  cried,  "  Joseph  is  not,  and  Simeon  is  not,  and 
ye  will  take  Benjamin  away  :  all  these  things  are  against  me?" 

But  this  attribute  belongs  not  to  Jacob's  life  only.  "  Man  is  bom 
to  trouble,  as  the  sparks  fly  upward."  From  this  sorrowful  experi- 
ence none  are  exempted.  Evil  enters  the  palace  as  well  as  the 
cottage.  Solomon,  the  happiest  of  mortals  as  to  means  and  oppor- 
tunities of  enjoyment,  tells  us  not  only  that  "all  is  vanity,"  but 
"  vexation  of  spirit."  We  are  often  tempted  to  discontent  by  com- 
parisons; yet  perhaps  the  very  persons  we  envy  are  envying  every 
one  else.  "  The  heart,"  and  the  heart  alone,  "  knoweth  his  own 
bitterness."  Let  us  not  promise  ourselves  in  life  what  life  has  never 
yet  realized.     No  condition  will  answer  a  high  degree  of  expectation. 

Let  us  go  forth  into  a  new  portion  of  our  time,  sober  in  our  hopes 
with  regard  to  creatures,  but  with  confidence  in  God.  If  he  is  the 
rock,  they  are  broken  reeds.  If  he  is  faithfulness  and  truth,  they, 
at  their  best  estate,  are  altogether  vanity.  And  that  we  may  be 
prepared  for  all  that  awaits  us,  let  us  seek  that  grace  which  can 
sustain  us  in  the  evil  hour  of  adversity,  and  turn  death  itself  into 
a  blessing.  Without  this  all  the  evils  of  time  will  issue  in  the 
miseries  of  eternity. 

"  This  seems  a  gloomy  view  of  life."  But  is  it  not  a  true  one  ? 
— Yet  it  is  not  unmingled  with  good,  much  good.  Our  mercies  are 
new  every  morning.  And  it  becomes  us  to  be  thankful  that  in  a 
world  so  full  of  evil  we  have  had,  during  the  months  we  are  closing, 
so  many  exemptions,  deliverances,  alleviations,  and  comforts. 

Besides,  this  was  not  our  original  state,  but  the  consequence  of  sin. 
Moral  evil  produced  natural  evil.  "By  one  man  sin  entered  into 
the  world,  and  death  by  sin" — "  Cursed  is  the  ground  for  thy  sake, 
in  sorrow  shalt  thou  eat  of  it  all  the  days  of  thy  life;  thorns  also 
and  thistles  shall  it  bring  forth  to  thee  ;  and  thou  shalt  eat  the  herb 
of  the  field ;  in  the  sweat  of  thy  face  shalt  thou  eat  bread,  till  thou 
return  unto  the  ground  ;  for  out  of  it  wast  thou  taken  :  for  dust  thou 
art,  and  unto  dust  shalt  thou  return." 

This  state  too  is  not  our  final  one — unless  we  choose  to  make  it 
so.  The  Gospel  places  within  our  view,  and  within  our  reach, 
regions  of  perfect  blessedness,  where  it  shall  be  said,  "  The  Lord 
hath  taken  away  thy  judgments,  he  hath  cast  out  thine  enemy  :  the 
king  of  Israel,  even  the  Lord,  is  in  the  midst  of  thee :  thou  shalt 
not  see  evil  any  more." 

Nor  should  it  be  forgotten  that  the  evils  of  life  themselves  are 
rendered  useful.  What  is  the  effect  of  sin  is  also  "  the  fruit  to  take 
away  sin."  The  world,  even  as  it  now  is,  is  capable  of  seducing 
the  heart— What  would  it  be  if  it  presented  nothing  but  attraction 
and  indulgence?  This  changes  the  aspect  of  our  condition;  and 
not  only  prevents  despondence  and  murmuring,  but  enables  us  to 
say,  it  is  good  for  me  that  I  have  been  afflicted.  O  how  the  su: 
ing  of  the  present  time  endears  the  Scripture  !  The  throne  of  grace  ! 
The  sympathy  of  Jesus!     The  glory  to  be  revealed  ! 

— Here  is  one  alleviation  more.     If  the  days  of  our  pilgrimage  be 

Vol.  II.  30 


350  DECEMBER  31. 

"  evil,"  they  are  "  few."  The  brevity  corrects  the  bitterness.  The 
fight  may  be  severe,  but  the  warfare  will  soon  be  accomplished. 
The  road  may  be  rough,  and  the  weather  stormy,  but  our  Father's 
house — our  home  is  at  hand !  "  God  shall  wipe  away  all  tears 
from  their  eyes ;  and  there  shall  be  no  more  death,  neither  sorrow, 
nor  crying,  neither  shall  there  be  any  more  pain:  for  the  former 
things  are  passed  away."    Amen. 


thh  E*JD. 


DATE  DUE 

H1GHSMITH  # 

5230 

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hi  USA 

